The 

MewCentury 

Bible 


Saint  Luke 


Divisioa    "^^-'^^ 

Section 


r 


The  following  thirtan  volumes,  comprising  the  whole 
New  Testament,  have  already  been  arranged  for. 

1.  MATTHEW,  by  Prof.  W.  F.  Sl.ATER,  ^T.A. 

2.  MARK,  by  Principal  Salmonu,  D.D. 

3.  LUKE,  by  Prof.  W.  F.  Adenev,  xM.A. 

4.  JOHN,  by  the  Rev.  J.  A.  M'Clymont,  D.D. 

5.  ACTS,  by  Prof.  J.  Vernon  Bartlet,  M.A. 

6.  ROMANS,  by  the  Rev.  A.  E.  Garvie,  M.A. 

7.  I  AND  n  CORINTHIANS,  by  Prof.  J.  Massie,  M.A. 

8.  PHILIPPIANS,  EPHESIANS,  COLOSSIANS,  PHIL- 

EMON, by  the  Rev.  G.  Currie  Martin,  .M.A.,  B.D. 

9.  I  AND  II  THESSALONIANS,  GALATIANS,  by  Prof. 

W.  F.  Adexey,  M.A. 

10.  THE    PASTORAL    EPISTLES,    by   the   Rpv.   R.   F. 

Horton,  M.A.,  D.D. 

11.  HEBREWS,  by  Prof.  A.  S.  Peake,  M.A. 

12.  THE  GENERAL  EPISTLES,  by  Prof.W.H.  Bennett, 

M.A. 

13.  REVELATION,  by  the  Rev.  C.  Anderson    Scott, 

M.A. 


THE   NEW-CENTURY   BIBLE 

ST.  LUKE 


General  Editor  :  Prof.  W.  F.  Adeney 


^t  ZuU 


INTRODUCTION 

AUTHORIZED  VERSION 

REVISED  VERSION    WITH    NOTES 

INDEX  AND   MAPS 


EDITED  BY 


WALTER  F.  ADENEY.  D.D. 

PROFESSOK  OF  NEW  TESTAMENT  EXEGESIS,  NEW  COLLEGE,  LONDOK 

AUTHOR    OF    'how    TO    READ    THE    BIBLE,'    &C.,    AND 

JOINT  AUTHOR  OP  'BIBLICAL  INTRODUCTION' 


KEW  YORK:  HENRY  FROWDET 

OXFORD  UNIVERSITY  PRESS,  AMERICAN  BRANCH 

EDINBURGH:  T.  C.  &  E.  C.  JACK 


The  Revised  Version  is  printed  by  permission  of  the 
Universities  of  Oxford  and  Cambridge. 


PREFATORY  NOTE 

As  this  little  book  is  intended  for  popular  use  it  has  not 
been  thought  desirable  to  cumber  its  pages  with  references 
to  authorities.  The  editor  wishes  to  acknowledge  great 
indebtedness  to  Dr.  Plummer  among  English  writers  for 
his  critical  Commentary,  which  must  be  acknowledged  as 
the  standard  work  on  Luke;  also  to  the  Rev.  Arthur 
Wright  (6'/.  Lukes  Gospelin  Greek)  and  the  Rev.  Sir  John  C. 
Hawkins  {Hone  Synopticce)  for  their  most  serviceable 
tabulation  of  the  materials  of  the  Gospel.  These  three 
books,  articles  in  Hastings'  Dictionary  of  the  Bible^  and 
Edersheim's,  Weiss',  and  Geikie's  Lives  of  Christ,  have 
been  consulted  throughout.  Among  foreign  authorities  the 
editor  has  found  Renan,  Pfieiderer,  Jiilicher,  Holtzmann, 
and  Zahn  of  great  service.  The  Thayer-Grimm  Dictionary 
and  Geddes'  and  Moulton's  Concordance  have  been 
constantly  in  hand.  The  text  followed  is  that  of  the 
Revisers,  but  comparison  has  been  made  with  Westcott 
and  Hort's  texts  and  the  authorities  in  Tischendorf  with 
reference  to  doubtful  passages. 


THE  GOSPEL  OF  ST.  LUKE 


INTRODUCTION 

'  The  most  beautiful  book  that  has  ever  been  written.' 
This  superlative  opinion  of  the  Gospel  according  to  Luke 
is  the  judgement  of  a  critic^  who,  whatever  we  may 
think  of  his  theological  position,  must  be  acknowledged 
as  a  scholar  of  the  first  rank  and  an  author  of  consummate 
artistic  skill.  It  is  not  difficult  to  acquiesce  in  such 
a  verdict.  Of  course,  if  we  thought  only  of  the  literary 
graces  of  a  work  in  estimating  its  attractiveness,  we 
should  not  look  to  the  Christian  Scriptures  to  furnish  us 
with  successful  rivals  to  Plato's  dialogues  or  Shakespeare's 
plays.  Appreciative  readers  of  the  New  Testament  have 
no  desire  to  bring  that  volume,  or  any  part  of  it,  into 
competition  with  the  Symposium  or  PhcEdo,  with  King- 
Lear  or  Hatnlet.  Its  claims  on  our  regard  are  to  be  found 
in  other  regions  than  those  assigned  to  the  philosopher 
and  the  poet.  But  if  the  beauty  of  a  book  lies  deeper 
than  grace  of  diction,  strength  of  thought,  wealth  of 
imagination — if  we  take  into  account  the  spirit  of  a  work 
as  well  as  its  form,  its  subject  as  well  as  its  style, 
the  moral  and  spiritual  phases  of  the  beautiful  as  well 
as  the  sensuous  and  the  intellectual,  the  claim  for  this 


^  Renan. 
B   2 


6  S  r.  l.UKK 

Hebrew  style  of  liis  own  will  and  choice,  or  by  a  sort  of 
instinct  for  what  was  fitting  in  those  portions  of  his  work 
that  read  like  Jewish  idyls  or  approach  the  subject  of 
pastoral  poetry,  such  as  the  visit  of  the  Virgin  to  her 
kinswoman  in  the  hill  country,  and  the  scene  of  the 
shepherds  keeping  watch  over  their  flock  by  night.  Each 
gospel  has  its  own  charm.  The  graphic  directness  of 
Mark  and  its  rugged  force  more  than  reconcile  us  to  its 
neglect  of  literary  polish.  In  Matthew— the  gospel  which, 
as  some  think,  was  written  especially  for  catechetical 
instruction  and  use  in  public  worship— we  have  a  rotund 
style,  rich  and  mellow,  and  satisfying  to  the  hearer.  The 
fourth  gospel  is  more  mystical,  and  in  the  mystic  style 
is  always  subordinate  to  thought.  Turning  from  these 
books,  each  so  perfect  in  its  way— Mark  to  make  us  see 
the  facts,  Matthew  to  teach  us  the  truths,  John  to 
introduce  us  to  the  hidden  mysteries — and  coming  to 
the  gospel  of  the  Gentile  man  of  letters,  we  find  ourselves 
in  the  hands  of  an  able  writer,  keenly  sympathetic,  dealing 
with  his  subject  in  a  style  of  gentle  grace.  If  we  were  to 
look  for  types  of  the  evangelists  in  our  great  English 
prose  writers,  we  might  fancy  w^e  could  recognize  the 
shadow  of  Matthew  in  Dr.  Johnson,  of  John  in  William 
Law  ;  Mark's  realism  in  De  Foe,  and  Luke's  idealism  in 
Oliver  Goldsmith.  Now  let  us  turn  to  more  verifiable 
details. 

L  Characteristics  of  the  Gospel. 

Apart  from  the  general  considerations  of  literary  style 
just  referred  to,  there  are  certain  features  in  this  gospel 
that  mark  it  out  in  distinction  from  its  companions,  stamp 
it  with  an  individual  character  of  its  own,  and  incidentally 
reveal  the  spirit  and  temper  of  its  author.  The  following 
appear  to  be  the  chief  of  these  specifically  Lucan 
traits  : — 

I.  Joyousness.  Luke's  is  the  most  joyous  of  the 
gospels.     It   contains   more    purely   happy  scenes    than 


INTRODUCTION  7 

any  of  the  others.  It  is  quicker  to  discover  the  brighter 
side  of  the  topics  it  deals  with.  A  radiance  like  the 
dawn,  a  freshness  as  of  spring,  suffuse  its  pages.  It  has 
more  about  infancy,  childhood,  and  youth  than  its  com- 
panions. While  Mark  in  its  concrete  matter-of-fact  style 
is  not  especially  adapted  to  any  one  period  of  life,  and 
Matthew  in  its  thoughtfulness  is  the  gospel  for  the  mature, 
and  John  contains  meditations  and  consolations  for  the 
aged,  Luke  is  pre-eminently  the  gospel  for  the  young. 
It  tells  most  of  the  infancy  of  Jesus ;  it  gives  us  all  the 
information  we  have  about  his  boyhood.  It  has  more 
about  young  men  than  the  other  Synoptics — the  widow's 
son  at  Nain,  the  young  man  who  would  be  for  going 
to  bury  his  father.  This  gospel  also  stands  alone  in 
introducing  us  to  certain  aged  folk— Simeon  and  Anna. 
But  they  appear  in  a  story  of  infancy,  and  they  are  young 
old  people.  They  seem  to  be  introduced  for  the  express 
purpose  of  shewing  how  the  eagerness  for  the  future  and 
the  belief  in  it  which  we  commonly  associate  with  youth 
may  be  experienced  by  the  old  if  they  are  possessed  with 
the  spirit  of  the  new  age.  In  them,  as  in  the  gospel 
generally,  we  detect  the  note  of  hope.  The  angels'  song 
heard  by  the  Bethlehem  shepherds  is  both  gladsome  and 
hopeful.  Emphatically  this  book  of  Luke  is  a  gospel ;  it  is 
glad  tidings.  This  one  alone  of  the  four  gospels  describes 
our  Lord's  preaching  at  Nazareth,  where  he  unfolds  the 
programme  of  his  mission,  and  there  we  see  that  it  is  a 
mission  of  light  and  liberty,  health  and  gladness.  From  this 
gospel  especially  we  learn  how  erroneous  it  is  to  suppose 
that  throughout  his  life  Jesus  was  '  a  man  of  sorrows.'  It 
cannot  hide  from  us  the  fact  that  the  shadows  gathered 
about  his  course  till  at  last  that  became  a  via  dolorosa  : 
but  even  then  this  gospel,  and  this  gospel  alone,  shews 
that  Jesus  refused  the  compassion  of  the  women  of 
Jerusalem,  bidding  them  reserve  it  for  themselves  and 
their  children  ;  and  this  gospel  is  the  only  one  that  tells 
how  the  dark  horror  which  gathered  about  the  spirit  of 


8  ST.  LUKE 

Jesus  was  dispelled  at  the  very  last,  so  that  he  calmly 
commended  his  spirit  into  his  Father's  hands.  But 
earlier  there  was  not  the  gloom  or  sorrow  we  associate 
with  the  great  final  tragedy.  There  was  a  gladness  in 
our  Lord's  aspect  and  bearing  as  well  as  in  the  words 
he  spoke;  otherwise  would  children  have  come  freely 
to  him  at  a  word  ?  Luke  contains  more  social  festivitifes 
than  the  other  gospels,  more  occasions  on  which  Jesus 
accepts  hospitality,  more  numerous  accounts  of  these 
pleasant  amenities  of  life.  Then  how  the  same  spirit 
of  gladness  shines  out  of  his  account  of  the  teachings  of 
Jesus !  It  suffuses  that  central  gem  of  the  gospel,  the 
beautiful  fifteenth  chapter,  the  dominant  note  of  which 
is  gladness— the  shepherd  and  the  housewife,  in  each 
case  calling  their  friends  together  to  rejoice  with  them 
over  the  recover^'  of  what  they  had  lost ;  and  then,  in  the 
great  parable,  the  father  actually  running  to  meet  his  son, 
and  crying  out  for  the  robe,  the  ring,  the  calf,  almost 
beside  himself  with  the  excitement  of  a  great  joy,  which 
musicians  and  dancers  must  echo  with  their  merry-making. 
The  three  parables  teach  deep  and  aftecting  lessons  of 
penitence,  forgiveness,  and  restoration  ;  but,  as  the  intro- 
ductory narrative  shews,  their  original  purpose  was  to 
rebuke  Pharisaic  moroseness,  and  lift  the  veil  that  hides 
from  churlish  and  gloomy  souls  the  joy  which  is  in  the 
presence  of  the  angels  of  God. 

2.  Kindliness  and  liberality  of  spirit.  This  is 
emphatically  the  gospel  of  grace.  If  the  fourth  gospel 
reveals  most  profoundly  the  love  of  God  as  that  dwells 
in  his  own  heart,  and  becomes  the  very  source  and 
spring  of  the  mission  of  Jesus,  the  third  gospel  exhibits 
God's  loving  kindness  in  action  and  reflected  in  events. 
This  graciousness  of  the  gospel  appears  as  early  as  the 
Magnificat,  a  psalm  that  is  full  of  gladness  because  it  is 
full  of  gratitude  for  the  goodness  of  God.  It  is  almost 
equally  apparent  in  all  the  hymns  of  the  idyllic  early 
period.     The  angels'  song  breathes  a  message  of  peace. 


INTRODUCTION  9 

The  programme  at  Nazareth  is  a  programme  of  kindly 
ministrations.  The  spirit  of  God  has  come  upon  Jesus 
that  he  may  bestow  various  blessings  on  the  people.  This 
gospel  and  Matthew  are  the  only  gospels  that  contain 
the  Beatitudes;  and  in  Luke  they  take  the  more  direct 
form  of  benediction,  while  in  Matthew  they  are  abstract 
statements  ^. 

Luke  reveals  his  own  liberality  of  mind  and  charity  of 
temper  by  selecting  and  recording  incidents  and  sayings 
revealing  these  characteristics  in  our  Lord,  which  are  not 
referred  to  by  any  of  the  other  evangelists.  While  all 
the  Synoptic  writers  shew  us  that  Jesus  was  the  Friend  of 
publicans  and  sinners,  Luke  delights  to  give  instances  of 
this  fact  with  more  abundance  than  the  other  evangehsts. 
Thus,  he  it  is  who  alone  records  the  parable  of  the 
Pharisee  and  the  Publican,  and  the  pleasant  story  of 
Zacchasus  in  the  sycamore  tree.  This  has  been  pointed 
to  as  one  of  the  signs  of  the  Pauline  character  of  the 
third  gospel.  Luke,  as  a  disciple  of  the  great  apostle 
of  grace,  delights  to  set  forth  the  signs  of  grace  in  our 
Lord.  The  Pauline  liberalism  is  seen  in  less  regard  for 
the  law  than  is  found  in  Matthew,  and  in  a  larger  sympathy 
for  mankind.  While  Matthew's  genealogy  is  Jewish, 
beginning  with  Abraham  and  going  through  the  list  of 
kings  to  shew  the  Messianic  rights  and  royal  heirship 
of  Jesus,  Luke's  is  purely  human  in  its  relations,  tracing 
back  the  actual  descent  of  Jesus  and  not  ending  till  it 
reaches  Adam,  the  common  ancestor  of  all  mankind,  to 
shew  the  Christ  as  the  brother-man  akin  to  Gentiles  as 
well  as  Jews.  It  is  in  this  spirit  that  Luke  is  the  only 
evangelist  to  record  our  Lord's  words  at  Nazareth, 
where  he  quotes  the  examples  of  Elijah  and  Elisha  in 
bringing  blessings  to  heathen  people,  and  shews  that 
God's  blessings  are  not  to  be  confined  to  the  Jews.     Luke 


'  Matt,  v,  3,  'Blessed  are  the  poor  in  spirit,'  &c. ;   Luke  vi.  20, 
Blessed  are  ye  poor,'  Sec. 


lo  ST.  LUKE 

too  gives  us  interesting  glimpses  of  Christ's  kindness 
towards  Samaritans— in  his  rebuke  of  two  over-jealous 
disciples,  who  would  have  called  down  fire  from  heaven  on 
an  unfriendly  village  of  Samaria ;  his  naming  a  Samaritan 
as  the  one  leper  out  of  ten  cured  who  returned  to  give 
thanks  ;  his  selection  of  a  Samaritan  in  contrast  with 
a  Jewish  priest  and  Levite  for  the  type  and  pattern  of 
true  neighbourliness.  The  same  liberalism  of  the  gospel 
is  seen  in  its  record  of  our  Lord's  words  about  the 
sufferers  from  disaster,  in  the  case  of  Pilate's  victims 
and  the  people  on  whom  the  tower  in  Siloam  fell,  who 
are  not  to  be  regarded  as  exceptionally  guilty  because 
exceptionally  unfortunate ;  and  again  in  our  Lord's 
generous  excuse  for  the  conservative  prejudices  of  those 
who  refuse  to  receive  his  new  teaching,  comparing  them 
to  the  preference  for  old  wine  to  new.  How  large  minded, 
how  patient,  how  genial,  it  was  to  adduce  that  illustration  ! 
The  passage  is  only  in  Luke. 

The  most  touching  form  of  grace  is  that  which  is  known 
as  mercy,  kindness  to  th6  helpless,  and  especially  the 
undeserving.  This  is  very  prominent  in  our  gospel, 
which  is  peculiarly  the  gospel  of  forgiveness.  Luke 
gives  us  two  exceptionally  beautiful  instances  of  this 
grace — one  in  the  story  of  the  woman  of  ill-repute  who 
washed  the  feet  of  Jesus  with  her  tears,  the  forgiveness 
of  whose  many  sins  results  in  her  great  love,  a  truth 
further  enforced  by  the  parable  of  the  two  debtors ;  the 
other  in  the  parable  of  the  Prodigal  Son,  who  is  freely 
and  generously  forgiven  by  his  father.  These  narratives 
are  only  found  in  the  third  gospel.  So  also,  as  already 
observed,  is  the  parable  of  the  Pharisee  and  the  Publican, 
where  the  latter  appears  as  the  type  of  the  penitent,  his 
prayer  being  for  mercy  to  a  sinner.  This  is  the  only 
gospel  that  records  our  Lord's  prayer  on  the  cross  for 
the  pardon  of  his  enemies,  and  that  with  the  considerate 
plea,  *  for  they  know  not  what  they  do ' ;  and  the  only 
gospel   containing  the   incident  of  the   penitent   robber 


INTRODUCTION  ii 

and  our  Lord's  promise  to  the  dying  man  tluit  he  shall 
be  with  him  in  Paradise.  In  this  gospel  then  it  is  pre- 
eminently that  Jesus  appears  as  '  the  Sinner's  Friend.' 

3.  Sympathy  with  the  poor.  We  might  regard  this 
feature  of  the  gospel  as  One  manifestation  of  that  just 
noticed,  as  a  form  of  the  kindliness  of  spirit  that 
pervades  the  whole  book.  But  it  is  sufficiently  peculiar 
and  pronounced  to  be  relegated  to  a  category  of  its  own. 
So  prominent  and  emphatic  is  it  that  some  have  regarded 
it  as  the  most  distinctive  note  of  Luke's  personal  stand- 
point. Accordingly,  his  book  has  been  called  the  *  Ebionite 
gospel/  on  the  supposition  that  it  emanated  from  those 
primitive  Christians  who  were  known  as  the  Ebionites, 
that  is  to  say, '  the  Poor  Men.'  Such  a  view  is  extravagant, 
and  not  reasonably  possible.  The  Ebionites  sprang  from 
the  church  at  Jerusalem  and  other  Jewish  communities 
of  Christians.  They  represent  a  stiffening  of  the  primitive 
Christianity  of  Palestine  on  its  Jewish  side,  the  develop- 
ment of  the  extreme  Judaistic  opinions  of  the  party 
sheltering  itself  under  the  name  of  James,  the  Lord's 
brother.  It  is  simply  inconceivable  that  the  most 
liberal  gospel,  the  gospel  most  close  to  Paul  in  spirit  and 
temper,  should  have  its  origin  among  these  conservative 
reactionaries.  Moreover,  this  gospel  does  not  proclaim 
the  sinfulness  of  wealth  and  forbid  the  possession  of 
property  in  the  manner  of  pronounced  Ebionism.  There 
are  women  of  means  who  minister  to  Jesus  with  their 
property ;  Zachasus,  though  a  rich  man,  is  kindly  treated 
by  Jesus,  and  his  resolution  to  give  half  his  goods  to 
the  poor— not  all— is  recorded  to  his  credit.  Nevertheless, 
this  gospel  does  evince  an  especial  sympathy  for  the 
poor.  That  appears  as  early  as  the  Magnificat,  in  which 
Mary  says  : — 

'  He  hath  put  down  princes  from  their  thrones, 
And  hath  exalted  them  of  low  degree. 
The  hungry  he  hath  filled  with  good  things  ; 
And  the  rich  he  hath  sent  empty  away." 


12  ST.  LUKE 

In  the  Nazareth  programme  Jesus  quotes  the  prophecy, 

'  The  Spirit  of  the  Lord  is  upon  me, 
Because  [or  vvhereforej  he  anointed  me  to  preach  good 
tidings  to  the  poor,'  &c. 

While  in  Matthew  the  Beatitudes  refer  to  moral  conditions, 
in  Luke  they  point  to  social  differences.  Thus,  the  first 
gospel  has  '  Blessed  are  the  poor  in  spirit,'  but  the  third 
has  *  Blessed  are  ye  poor ' ;  the  first  refers  to  those  who 
*  hunger  and  thirst  after  righteousness,'  but  the  third  has 
*ye  that  hunger  now,'  apparently  meaning  bodily  hunger. 
Still  more  significant  is  Luke's  list  of  lamentations 
following  the  Beatitudes,  and  peculiar  to  his  gospel— 
'  But  woe  unto  you  that  are  rich  .  .  .  woe  unto  you  that 
are  full  now.'  Still  it  should  be  observed  that  the 
repeated  use  of  the  word  '  now '  does  not  suggest  that 
wealth  as  such  is  denounced.  It  points  to  the  inference 
that  present  possessions  are  no  guarantee  for  future 
security.  The  tables  will  be  turned  in  the  good  time 
coming.  Similar  ideas  also  come  out  in  the  parables 
of  the  Rich  Fool,  and  Dives  and  Lazarus,  the  first  pointing 
to  the  temporary  character  and  comparative  uselessness 
of  great  wealth,  the  second  to  a  complete  reversal  of 
fortunes  in  the  future  world.  Nevertheless,  it  is  not 
asserted  that  Lazarus  is  rewarded  simply  for  being  poor, 
nor  that  Dives  is  punished  solely  because  he  is  rich. 
The  point  against  the  rich  man  is  his  thoughtless  self- 
indulgence  to  the  neglect  of  his  suffering  neighbour. 
Further,  while  the  other  gospels  mention  the  Aramaic 
mammon,  virtually  personifying  it,  only  Luke  characterizes 
it  by  calling  it  '  the  mammon  of  unrighteousness.'  For  all 
that,  he  does  not  suggest  the  abandonment  of  it  as  an 
unclean  thing.  On  the  contrary,  he  records  teachings  of 
Jesus  advising  a  wise  use  of  it,  wherewith  to  win  friends 
who  may  welcome  us  into  the  everlasting  habitations. 
He  alone  of  tlie  evangelists  gives  the  difficult  parable 
of  the  Unrighteous  Steward  with  its  peculiar  lessons  on 


INTRODUCTION  13 

behaviour  in  business  ;  and  he  alone  the  pretty  incident 
of  the  widow  and  her  two  mites,  whose  humble  offering 
is  praised  beyond  the  gifts  of  the  affluent.  He  too  is 
the  only  evangelist  to  record  our  Lord's  advice,  that 
when  we  make  a  feast  we  should  not  be  content  to 
invite  our  personal  friends  and  our  wealthy  neighbours, 
but  should  gather  in  the  poor  and  afflicted  for  our  guests. 
All  this  is  in  accordance  with  the  one  saying  of  Jesus 
not  in  the  gospels  preserved  for  us  by  Luke's  master, 
the  apostle  Paul — '  It  is  more  blessed  to  give  than  to 
receive'  (Acts  xx.  35). 

4.  Prominence  of  prayer  and  praise.  There  are 
more  references  to  prayer  in  this  gospel  than  we  find 
in  its  companions ;  and  inasmuch  as  these  often  occur 
in  narratives  that  are  common  to  two  or  all  three  of 
the  Synoptics,  Luke's  references  to  the  subject  become 
especially  significant.  Thus  it  is  only  Luke  who  tells 
us  that  Jesus  prayed  at  his  baptism ;  that  he  went  up 
into  a  mountain  to  pray  before  making  the  mom.entous 
selection  of  the  twelve  apostles ;  that  he  was  praying 
on  the  occasion  when  he  drew  forth  Peter's  great 
confession  of  his  Christship ;  that  it  was  for  the  purpose 
of  praying  that  he  ascended  the  mountain  on  which 
he  was  transfigured ;  that  what  we  call  the  Lord's 
Prayer  was  given  in  answer  to  a  request  from  his 
disciples  to  teach  them  to  pray,  called  forth  by  their 
listening  to  him  in  prayer.  From  Luke  alone  we  learn 
that  Jesus  had  prayed  for  Peter,  that  his  loyalty  might 
not  fail ;  and,  lastly,  in  this  gospel  only  we  have  the 
two  prayers  on  the  cross — 'Father,  forgive  them,'  &c., 
and  'Father,  into  thy  hands  I  commend  my  spirit.'  It 
is  in  this  gospel  only  that  the  wisdom  of  persistent 
prayer  is  illustrated  by  the  parables  of  the  importunate 
friend  who  wakes  up  his  neighbour  at  night,  and  the 
importunate  widow  who  wrests  a  decision  of  justice  from 
a  careless  judge  by  the  sheer  force  of  her  persistence. 
The  parable  of  the  Pharisee  and  the  Publican,  recorded 


14  ST.  LUKE 

only  by  Luke,  is  designed  to  give  a  lesson  on  prayer, 
shewing  what  kind  of  prayer  is  rejected,  what  accepted. 

Then  this  gospel  also  abounds  in  notes  of  praise.  This 
is  apparent  in  many  of  the  scenes  that  reflect  its  abound- 
ing joyousness.  The  various  canticles  in  the  narratives 
of  the  infancy— the  Magnificat,  the  Benedictus,  the  Nunc 
Dimittis,  the  Gloria  in  Excelsis—2iXQ  all  psalms  of  praise. 
One  of  the  most  frequently  recurring  and  characteristic 
phrases  of  the  gospel  is  that  which  tells  how  the  people 
gave  glory  to  God  on  the  occasion  of  their  witnessing 
some  wonderful  and  gracious  work  of  Christ. 

5.  The  prominence  of  women  and  the  interest 
of  domestic  scenes.  It  has  been  supposed  with  reason 
that  one  of  the  authorities  to  which  Luke  refers  in  his 
preface,  one  of  the  'eye-witnesses,'  was  the  Virgin  Mary. 
Certainly  we  know  more  of  Mary  herself  from  his  gospel 
than  from  all  other  sources  put  together.  It  is  not  too 
much  to  say  that  the  Madonna  of  primitive  New  Testa- 
ment times,  as  distinguished  from  the  legendary  Madonna 
of  the  later  church  and  of  Christian  art,  is  Luke's 
Madonna.  In  the  early  chapters  Mary  and  Elisabeth  are 
the  interesting  figures.  Then  we  come  to  Anna,  the  aged 
prophetess  in  the  temple.  Luke  only  tells  us  of  the 
ministering  women,  with  the  well-known  characterization 
of  the  Magdalen  as  one  from  whom  Jesus  had  cast  out 
seven  demons  ;  the  widow  at  Nain,  whom  Jesus  bids  not 
to  weep,  and  whose  son  he  restores  to  life ;  the  woman 
bowed  down  by  Satan,  and  cured  by  Jesus  ;  the  interesting 
domestic  scene  in  which  Mary  and  Martha  are  so  vividly 
portrayed ;  the  woman  who  congratulates  the  mother  of 
Jesus  ;  the  widow  with  her  mites  ;  the  women  of  Jerusalem 
who  sympathize  with  Jesus  on  his  way  to  the  cross.  In  the 
parables  of  the  Lost  Piece  of  Silver  and  the  Importunate 
Widow,  Jesus  draws  illustrations  from  the  action  of  women, 
only  recorded  in  this  gospel.  The  early  incidents  con- 
nected with  Mary  and  Elisabeth,  Christ's  presence  in  the 
home  -at  a  Pharisee's,  at  the  house  of  Mary  and  Martha, 


INTRODUCTION  15 

at  the  house  in  Emmaus  which  the  two  travellers  persuaded 
him  to  enter— the  scenes  in  the  parable  of  a  man  in  bed 
with  his  children, a  woman  sweeping  her  house,  the  father  of 
the  prodigal  ordering  the  details  for  the  celebration  of  his 
son's  return,  all  illustrate  a  fondness  for  domestic  scenes. 
6.  Historical  relations.  Luke  alone  among  the  evan- 
gelists sets  his  gospel  in  relation  to  contemporaiy  great 
world  movements.     He  fixes  his  dates  with  reference  to 
the  reigning  Caesars  and  provincial  governors.     The  en- 
rolment is  in  consequence  of  a  decree  of  Cassar  Augustus, 
and  when  it  is  made  Ouirinius  is  in  office  in  Syria.     John 
the  Baptist  commences  his  ministry  in  the  fifteenth  year  of 
Tiberius  Caesar.     The  names  and  localities  of  the  various 
Jewish  authorities — the  Herods  and  the  high  priests — 
contemporary''  with  this  initial  step  in  the  proclamation  of 
the  new  age  are  also  carefully  recorded  by  Luke,  but  by 
no  other  evangelist.      No  doubt  one  reason  for  this  is 
our  author's  desire  to  be  accurate  and  definite  in  the  his- 
torical relations  of  his  narrative.    There  was  no  universally 
accepted  numerical  calendar  at  the  time — some  people 
using  the   Greek    Olympiads,   some   the  names   of  the 
Roman  consuls,  some  the  reigns  of  the  emperors.     But 
Luke  is  thinking  of  more  than  the  mere  dates  that  he 
thus  carefully  registers.     The  very  fact  that  he  is  dis- 
posed to  turn  to  these  historical  facts  connected  with  the 
large  world  of  the  empire  and  the  secular  arrangements 
of  civil  government  shews  that  he  does  not  regard  Chris- 
tianity as  confined  to  ecclesiastical  cloisters.    He  is  some- 
v.-hat  a  man  of  the  world,  and  he  likes  to  think  of  the 
gospel  as  a  factor  in  the  life  of  the  world.     It  is  he  who 
records  the  saying  that  'this  thing  was  not  done  in  a 
corner  '  (Acts  xxvi.  26).    A  Gentile  himself,  dedicating  his 
book  to  a  Gentile  of  rank  in  the  Roman  world,  he  is  the 
last  man  to  take  a  sectarian  and  exclusive  view  of  a  move- 
ment that  sprang  up  in   Jewish  circles,  but  soon  burst 
all  national  and  racial  bounds.     He  is  not  one  to  allow 
the  gospel  to  run  in  a  small  canal  apart  from  the  main 


i6  ST.  LUKE 

stream  of  the  empire's  life.  He  will  not  have  his  Christ 
confined  to  the  Ghetto.  To  supercilious  Roman  gentle- 
men the  church  may  seem  to  be  but  a  Jewish  sect.  Luke 
would  like  to  open  their  eyes  to  its  true  nature  as  the 
leaven  that  is  to  penetrate  every  stratum  of  society.  This 
may  account  for  his  friendly  and  conciliatory  tone  in  re- 
ferring to  imperial  authorities  and  officers  of  the  army. 
The  reason  is  not  simply  that  he  wishes  to  propitiate  the 
ruling  powers  in  order  to  guard  the  Christians  from  per- 
secution, as  some  have  asserted.  His  aim  is  larger,  less 
selfish,  more  evangelical.  He  desires  to  win  an  entrance 
for  the  gospel  among  the  citizens  of  the  empire.  Here 
he  is  just  treading  in  the  footsteps  of  his  master.  Paul 
always  spoke  of  the  districts  through  which  he  travelled 
by  the  names  of  the  Roman  provinces  in  which  they  were 
situated,  never  by  their  local  popular  titles,  and  always  aimed 
at  planting  the  gospel  in  the  great  metropolitan  centres — 
Thessalonica,  Corinth,  Athens,  &c.  His  supreme  ambition 
was  realized  when  he  preached  Christ  at  Rome.  Luke's 
gospel  is  thoroughly  Pauline  in  its  imperial  breadth  of 
outlook. 

n.  The  Author. 

The  name  *  Luke '  (in  Greek,  Loiikas)  seems  to  be  an 
abbreviation  of  a  Latin  name,  such  as  Lucanus  or  Lucius. 
Since  it  was  customary  for  slaves  to  receive  an  abbrevia- 
tion of  their  master's  name,  it  is  likely  that  Luke  was 
a  freedman ;  for  his  culture  and  his  practising  as  a  physi- 
cian would  not  be  incompatible  with  his  having  been 
a  slave  in  those  days  of  the  empire  when  Romans  often 
owned  as  slaves  Greeks  who  were  much  more  cultivated 
than  themselves.  When  we  first  meet  with  our  author 
he  is  a  friend  and  travelling  companion  of  Paul.  Grant- 
ing that  the  '  we '  sections  of  Acts — those  in  which  the 
writer  uses  the  first  person  plural— indicate  the  presence 
of  Luke  S  we  meet  with  him  first  at  Troas.    Prof.  Ramsay 

^  For  proof  of  this  see  the  volume  on  Acts. 


INTRODUCTION  17 

has  suggested  that  he  may  have  been  the  '  man  of 
Macedonia '  who  appeared  in  a  vision  to  Paul,  inducing  the 
apostle  to  cross  to  Europe.  He  imagines  that  Luke  had 
been  conversing  with  the  apostle  on  the  previous  evening, 
with  the  result  that  Paul  was  deeply  moved,  in  con- 
templation of  the  new  field  for  missionary  work  that  lay 
on  the  other  side  of  the  iEgean  sea ;  and  in  agreement 
with  Renan  he  thinks  it  probable  that  the  evangelist  was 
a  native  of  Philippi.  It  is  commonly  supposed  that  Luke 
came  from  Antioch,  on  the  ground  of  statements  made  by 
Eusebius  and  Jerome  ;  but  these  are  of  the  fourth  century, 
and  we  do  not  know  on  what  foundation  they  rest.  There 
is  a  certain  probability  in  Prof.  Ramsay's  theory.  Meet- 
ing Luke  first  at  Troas,  we  find  him  travelling  with  Paul 
to  Philippi  (Acts  xvi.  10-17).  The  account  in  Acts  of 
the  missionary  work  in  this  city  is  very  full,  and  evidently 
the  writer  was  deeply  interested  in  it.  It  would  appear 
that  Luke  remained  at  Philippi  when  the  apostle  con- 
tinued his  journey  down  into  Greece,  as  he  gives  the 
account  of  this  journey  and  of  subsequent  events  in  the 
third  person.  Six  years  pass,  and  during  all  this  time 
there  is  no  evidence  of  Luke's  presence.  Then  Paul 
again  visits  Philippi,  and  at  this  point  the  narrative  in 
the  first  person  is  resumed,  shewing  that  Luke  is  with 
the  apostle  again,  and  continues  Avith  him  on  his  travels 
till  he  reaches  Jerusalem  (Acts  xx.  5  to  xxi.  18).  There 
they  are  separated,  for  the  narrative  falls  back  into  the 
third  person.  They  are  together  again  in  the  voyage  to 
Rome,  in  the  exciting  experiences  of  the  storm  and  ship- 
wreck, and  until  they  reach  the  imperial  city  (Acts  xxvii. 
to  xxviii.  16).  We  may  gather  some  further  information 
about  the  evangehst  from  Paul's  epistles.  It  is  a  mere 
conjecture  of  Chrysostom  that  '  the  brother  whose  praise 
in  the  gospel  is  spread  through  all  the  churches '  (2  Cor. 
viii.  18)  is  none  other  than  Luke.  He  is  named  by  Paul 
in  the  epistle  to  the  Colossians  (iv.  14),  and  from  this 
reference  to  him  we  learn  the  following  facts  : — 


1 8  ST.  LUKE 

(i)  He  was  a  Gentile:  that  is  clear  from  the  context. 
Paul  has  been  giving  salutations  from  Jewish  Christians, 
described  at  the  conclusion  as  those  '  who  are  of  the 
circumcision'  (verse  ii).  Then  he  proceeds  to  add  salu- 
tations from  other  people,  who  must  therefore  be  Gentiles ; 
and  among  these  is  our  evangelist. 

(2)  He  was  a  physician.  He  has  been  named  as  '  the 
beloved  physician.'  It  has  been  suggested  that  he  accom- 
panied the  apostle  from  Troas  to  Philippi,  on  the  occasion 
of  their  first  meeting,  in  order  to  attend  to  the  malady  from 
which  Paul  was  suffering — that  '  stake  in  the  flesh '  of 
which  the  apostle  writes  in  2  Cor.  xii.  7.  If  so,  he  may 
not  have  thought  then  of  joining  in  the  missionary  work. 
Thus  we  account  for  his  remaining  at  Philippi,  perhaps 
for  the  six  years  during  which  we  lose  sight  of  him.  There 
is  a  remarkable  work  by  Dr.  Hobart  on  The  Medical 
Language  of  St.  Luke,  in  which  the  author  makes  a  minute 
comparison  of  words  used  in  the  third  gospel  and  Acts 
with  words  employed  by  Galen,  Hippocrates,  and  other 
medical  writers  of  antiquity ;  the  result  is  that  many  of 
our  evangeHst's  favourite  words,  and  many  of  the  words 
used  by  him  exclusively  among  New  Testament  writers,  are 
found  to  be  characteristic  of  those  authors.  Some  of  these 
will  be  noticed  in  the  commentary  as  they  occur  in  the 
text.  It  will  be  seen,  too,  that  in  several  instances  where 
Luke  is  giving  an  account  of  a  miracle  of  healing,  he  enters 
into  details  concerning  the  condition  of  the  sufferer  more 
fully  than  the  other  evangelists. 

(3)  He  was  a  companion  of  the  apostle  at  Rome. 
This  we  should  have  gathered  from  Acts  on  the  assump- 
tion that  Luke  is  the  author  of  the  '  we '  sections  of  that 
work  as  well  as  of  the  rest  of  the  book.  Here  Paul  in- 
cidentally confirms  the  information  we  learn  in  the  history. 
It  is  one  of  those  cases  of  what  Paley  calls  '  undesigned 
coincidence.'  In  the  companion  epistle  to  Philemon  (verse 
24),  which  accompanied  the  Colossian  epistle,  we  again 
meet  with  Luke  among  those  who  send  salutations  from 


INTRODUCTION  19 

Rome ;  and  there  he  shares  the  common  title  of '  my  fellow- 
workers.'  Once  more  we  meet  with  Luke  in  company 
with  the  apostle,  and  this  time  it  is  in  circumstances  ot 
pathetic  interest.  If  Paul  wrote  2  Timothy  during  a  second 
imprisonment  at  Rome,  then  Luke  must  have  been  wnh 
him  again  on  this  later  occasion,  for  the  apostle  says  in 
that  letter  'only  Luke  is  with  me'  (2  Tim.  iv.  11).  It 
was  a  time  of  danger  and  sorrow.  The  apostle  was  near 
the  crisis  that  ended  in  martyrdom,  and,  though  greatly 
needing  support  and  sympathy,  was  deserted  by  all  his 
friends  except  the  one  faithful  companion,  Luke.  Thus 
the  last  glimpse  we  have  of  the  evangelist  reveals  him 
in  the  pleasing  light  of  a  loyal  friend,  whose  fidelity  is 
exceptionally  apparent  in  a  scene  of  great  peril. 

The  legend  that  Luke  was  a  painter  is  of  quite  late 
origin.  The  oldest  known  reference  to  it  is  in  one  Theo- 
dorus,  a  reader  of  the  church  at  Constantinople  in  the 
sixth  century. 


III.  Authenticity. 

In  common  with  all  the  other  gospels  the  third  is  an 
anonymous  work.  But  it  was  assigned  to  Luke  in  early 
times,  and,  as  far  as  we  know,  never  attributed  to  any 
other  author  by  the  church  of  antiquity.  The  first  known 
writer  in  whom  we  now  possess  a  definite  assertion  that 
the  book  was  written  by  Luke  is  Irenaeus,  who  came 
from  Asia  Minor  and  wrote  in  Gaul  about  A.  D.  180. 
Probably  that  would  be  a  hundred  years  after  the  gospel 
was  written,  so  that  the  interval  would  be  about  the 
same  as  that  between  a  man  writing  to-day  and  the  first 
appearance  of  Coleridge's  Ancient  Mariner.  But  it  is 
not  to  be  supposed  that  Irenseus  had  no  authority  for 
his  statements.  Thus  in  one  passage  he  writes,  '  Now 
if  any  one  reject  Luke,  as  if  he  did  not  know  the  truth, 
he  will  manifestly  be  casting  out  the  Gospel  of  which  he 

C    2 


20  ST.  LUKE 

claims  to  be  a  disciple  \'  Here  it  is  assumed  that  while 
some  may  be  unwilling  to  receive  the  book,  there  is  no 
doubt  that  its  author  was  Luke.  Irenaeus  quotes  from 
nearly  every  chapter  of  this  book.  Perhaps  about  the 
same  time,  though  probably  rather  earlier,  a  canon  of 
the  New  Testament  was  drawn  up  at  Rome,  most  of 
which  has  been  preserved  in  a  document  known  as  the 
'Muratorian  fragment,'  after  its  discoverer  Muratori, 
who  found  it  in  a  monk's  commonplace  book  at  the 
library  of  St.  Ambrose  in  Milan.  This  canon  ascribes  the 
third  gospel  to  Luke.  These  then  are  our  two  oldest 
authorities— Irenaeus  and  the  Muratorian  canon.  There 
is  no  good  reason  for  doubting  the  correctness  of  their 
statements.  Very  soon  after  their  time  many  references 
to  Luke  as  the  author  of  the  gospel  appear  in  Tertullian 
of  North  Africa,  Clement  and  Origen.  of  Alexandria,  and 
others  whom  it  would  be  superfluous  to  name,  since  no- 
body doubts  that  by  this  time  the  gospel  was  universally 
known  by  the  name  it  now  bears.  The  very  obscurity 
of  Luke  makes  for  the  correctness  of  this  universally 
accepted  opinion  of  the  churches  at  the  end  of  the  second 
century.  There  was  a  strong  tendency  to  assign  anony- 
mous works  to  prominent  personages.  Thus  we  have  the 
so-called  *  Gospel'  and  'Apocalypse'  of  'Peter,'  the 
'Epistle  of  Barnabas,'  and  'Clementine  Homilies'  and 
*  Recognitions,'  none  of  which  were  written  by  the  men 
whose  names  they  bear.  The  same  tendency  might  have 
assigned  the  third  gospel  to  Paul,  Apollos,  Barnabas,  or 
some  other  great  leader;  it  would  not  have  assigned  it 
to  an  unimportant  person  of  whom  but  little  was  known 
in  the  second  century.  The  only  satisfactory  reason  for 
such  a  name  as  that  of  Luke  having  come  to  be  attached 
to  the  gospel  must  be  that  he  was  its  author. 

This  conclusion  is  confirmed  by  a  reference  to  the  Acts 
of  the  Apostles.     It  can  scarcely  be  doubted  that  the 

'  Contr.  Hcer.  iii.  14.  3. 


INTRODUCTION  21 

same  man  wrote  both  works.  Clearly,  the  preface  to 
Acts  refers  to  the  gospel.  Both  works  are  dedicated  to 
Theophilus  as  by  one  and  the  same  author.  Moreover, 
the  same  literary  style  runs  through  the  two  books.  Then 
if  the  '  we '  sections  of  Acts  are  by  the  author  of  the  book 
itself— and  this  seems  to  be  a  most  reasonable  supposition, 
which  is  borne  out  by  the  fact  that  the  same  characteristic 
words  and  phrases  and  style  are  to  be  found  in  these 
sections  that  we  meet  with  in  other  parts  of  Acts  and 
also  in  the  gospel — we  are  limited  to  the  small  group  of 
Paul's  travelling  companions,  no  one  of  whom  better  fits 
into  the  situation  than  the  'beloved  physician ^' 

It  is  true  that  from  Papias  of  Hierapoiis,  who  supplies 
us  with  our  oldest  information  about  the  gospel  writings 
of  Matthew  and  Mark,  we  have  no  statement  concerning 
the  third  gospel  and  Luke.  But  we  only  have  brief 
fragments  of  Papias  preserved  in  Eusebius  and  later 
writers.  Possibly  Papias  did  not  know  the  third  gospel ; 
possibly  he  knew  it  and  did  not  refer  to  it;  more  probably 
he  knew  and  used  it,  but  Eusebius  saw  nothing  in  his 
references  to  it  that  he  thought  it  necessary  to  transcribe. 
Any  one  of  these  three  hypotheses  will  account  for  what 
has  been  called  'the  silence  of  Papias.' 

The  existence  of  the  gospel,  earlier  than  any  references 
to  it  by  the  name  of  Luke,  is  seen  in  the  use  of  it  by  the 
church  in  more  ancient  times.  Thus  the  recently  dis- 
covered Diatessaron  of  Tatian,  a  harmony  of  the  four 
gospels  for  use  in  the  churches  of  Mesopotamia,  drawn 
up  by  Tatian  of  Edessa,  includes  the  gospel  of  Luke. 
Now  Tatian  wrote  about  A.  D.  160.  Here  then  we  have 
our  gospel  received  with  its  companions,  and  with  them 
separated  from  all  other  attempts  at  gospel  writing,  and 
all  of  them  so  well  recognized  that  it  is  thought  worth 
while  to  fuse  them  together  in  one  common  story  of  the 

*  For  evidence  on  Luke  as  author  of  Acts  see  volume  on 
th^t  book. 


2  2  ST.   LUKE 

life  of  Christ.  Tatian  was  a  disciple  of  Justin  Martyr, 
a  Samaritan  Christian  philosopher,  who  travelled  widely 
and  was  martyred  at  Rome.  Justin  composed  his  Apo- 
logies and  his  Dialogue  with  Trypho  near  about  the  year 
150.  Not  writing  for  Christians,  he  does  not  name  our 
gospels  by  their  usual  titles,  as  they  would  be  named  in 
the  church  :  he  calls  them  '  Recollections  of  the  Apostles.' 
But  he  quotes  from  them  freely,  and  some  of  his  citations 
are  of  passages  only  found  in  Luke.  Thus  he  refers  to 
Elisabeth  as  the  mother  of  John  the  Baptist,  the  visit  of 
Gabriel  to  Mary,  the  census  under  Quirinius,  the  fact  that 
there  was  no  room  in  the  inn,  Jesus  being  thirty  years  old 
when  he  began  his  ministry,  his  being  sent  to  Herod, 
his  prayer,  'Father,  into  Thy  hands  I  commend  my  spirit.' 
All  of  these  references  can  be  traced  to  our  third  gospel 
and  to  no  other.  We  must  say  then  that  Justin  Martyr 
knew  and  used  this  gospel.  But  the  most  important 
witness  is  Marcion,  who  came  from  Sinop^  on  the  Black 
Sea,  and  travelled  to  Rome  and  other  cities  in  the  west, 
reviving  the  neglected  teaching  of  Paul,  and  especially 
the  great  doctrine  of  salvation  by  the  free  grace  of  God. 
His  reformation  was  marred  by  extreme  views  as  to  the 
evil  of  matter,  violent  ascetic  precepts,  and  rejection  of 
the  Old  Testament ;  but  its  aim  was  to  bring  out  the  love 
of  God  in  Christ,  and  the  free  gift  of  redemption  as  taught 
by  the  apostle  Paul.  Marcion  selected  Luke's  gospel  as 
the  record  of  our  Lord's  life  which  most  clearly  expressed 
these  truths.  Even  this,  as  it  stood,  did  not  satisfy  him. 
It  had  phrases  here  and  there  too  kindly  towards  the 
Jews  and  their  law ;  these  he  altered.  He  also  omitted 
whole  passages,  such  as  the  narratives  of  the  infancy, 
because  these  did  not  fall  in  with  his  theory  of  the  nature 
of  Christ.  Fifty  years  ago  it  was  maintained  by  Baur 
that  our  gospel  of  Luke  was  nothing  but  an  enlargement 
of  Marcion's  gospel.  But  that  theory  has  entirely  broken 
down.  It  cannot  stand  the  test  of  critical  inquiry.  Two 
important  facts  militate  against  it.     First,  the  omission  of 


INTRODUCTION  23 

certain  passages  can  be  entirely  accounted  for  on  doctrinal 
grounds.  They  are  just  such  as  Marcion  would  object 
to.  Second,  the  style  and  language  of  these  sections  agree 
in  many  points  with  what  we  find  in  parts  of  Luke  that 
Marcion  accepts.  Now  it  is  not  to  be  supposed  that  in 
the  second  century — a  time  of  intellectual  feebleness,  or, 
at  all  events,  simplicity  in  the  writings  of  the  Christians- 
there  was  a  man  skilful  enough  to  imitate  Luke's  peculiar 
style  so  as  to  insert  passages  that  should  run  on  smoothly 
like  the  authentic  writing  of  the  gospel — a  patristic  Walter 
Savage  Landor,  whose  Imaginary  Conversations  should 
revive  the  manner  of  the  author  they  affected  to  imitate. 
Accordingly,  it  is  now  generally  agreed  among  scholars 
that  Marcion's  gospel  is  founded  on  Luke's,  and  not  vice 
versa.  But  now  see  what  that  implies.  Marcion  was  on 
his  tour  of  reformation— what  we  might  call  his  reviva- 
list mission — with  his  gospel  as  early  as  the  year  a.  d. 
140.  Then  our  third  gospel  is  certainly  at  least  as  old  as 
that.  Nay,  it  must  have  been  much  older.  It  was  found 
in  the  hands  of  Marcion  away  by  the  shores  of  the  Black 
Sea  before  this,  and  worked  upon  by  him  in  the  prepara- 
tion of  his  scheme  of  teaching.  Its  author  did  not  write 
it  there.  Time  must  be  allowed  for  the  spread  of  the  work 
in  those  old  days,  when  there  were  no  printing-presses, 
publishing  houses,  nor  railways  and  steamships,  to 
accelerate  the  circulation  of  literature.  Further,  there 
is  reason  to  believe  that  two  famous  gnostic  teachers, 
Basilides  and  Valentinus,  who  wrote  in  the  years  A.D.  125 
and  330,  knew  our  gospel.  If  it  was  accepted  without 
dispute,  both  by  orthodox  and  by  heretical  teachers,  it 
could  not  be  a  new  publication  of  doubtful  origin.  If  it 
had  been  possible  to  doubt  it,  the  question  of  its  genuine- 
ness would  have  been  made  a  ground  of  objection  on 
one  side  or  the  other.  But  as  far  as  we  know,  it  can 
be  asserted  without  qualification  that  this  question  was 
never  raised.  Marcion  rejected  all  the  other  gospels — 
on  doctrinal  grounds,  not  critical,  it  is  true ;  still  he  did 


2  4  ST.  LUKE 

reject  them,  while  he  and  other  so-called  heretics,  together 
with  the  great  body  of  the  church  cathohc,  all  accepted 
the  gospel  according  to  Luke. 

IV.  Composition. 

Luke  is  the  only  Avriter  in  the  Bible  who  has  ex- 
plained how  he  composed  his  work,  and  what  methods 
he  employed  in  obtaining  his  information.  In  his  preface, 
or  dedication,  he  tells  us  that  he  had  his  materials  from 
'  eyewitnesses  and  ministers  of  the  word,'  and  also  that, 
using  these  sources  of  authority,  he  had  'traced  the  course 
of  all  things  accurately  from  the  first.'  We  cannot  doubt 
the  honesty  of  these  statements.  The  days  have  gone  by 
when  it  was  possible  for  any  intelligent  person  to  think 
of  the  four  evangelists  as  vulgar  'impostors,'  inventing 
a  tale  at  the  bidding  of  priests  to  delude  the  credulous. 
Undoubtedly  Luke  carried  out  the  process  that  he  here 
describes.  We  cannot  tell  from  his  language  whether  he 
received  his  information  by  word  of  mouth  or  in  written 
documents.  There  is  nothing  to  forbid  the  supposition 
that  he  would  use  both  methods,  just  as  a  modern  writer 
composing  the  biography  of  a  contemporary  would  collect 
his  facts  from  letters,  newspapers,  books,  printed  and 
written  matter,  and  also  from  the  personal  recollections 
of  any  friends  and  acquaintances  with  whom  he  could 
come  in  contact. 

When  we  examine  Luke's  gospel  we  find  that  it  bears 
evidence  of  this  method  of  composition.  There  are  parts 
that  betray  the  presence  of  earlier  documents  in  the  back- 
ground ;  and  there  are  parts  that  may  have  been  con- 
tributed by  oral  statements  or  traditions.  The  question 
leads  back  to  the  whole  Synoptic  problem,  for  the  dis- 
cussion of  which  the  reader  is  refen-ed  to  Prof.  Slater's 
introduction  to  the  Gospel  according  to  St.  Matthew,  in 
volume  i.  of  this  series.  The  briefest  reference  to  it  is  all 
that   is   required  here.      Papias    of   Hierapolis,   already 


INTRODUCTION  25 

referred  to  ^,  wrote  an  '  Exposition  of  the  Sayings  of  the 
Lord,'  some  fragments  only  of  which  have  been  preserved 
to  our  time— unless  indeed  more  may  yet  be  lying  in  some 
Greek  monastery  or  Egyptian  tomb  unknown  to  the  world. 
Among  these  fragments  we  have  the  statements  that  Mark, 
the  companion  and  interpreter  of  Peter,  wrote  down  what 
he  heard  the  apostle  preach,  and  that  Matthew  wrote 
out  the  sayings  of  our  Lord  in  Hebrew.  It  is  now  the 
growing  opinion  of  scholars  of  all  shades  of  opinion  that 
these  two  works  constitute  the  principal  sources  of  the 
Synoptic  gospels,  or  rather  of  two  of  them,  Matthew  and 
Luke,  for  our  Mark  is  identified  with  Papias'  first  volume, 
that  containing  Mark's  recollection  of  Peter's  preaching, 
though  it  may  have  undergone  some  subsequent  editing. 
There  are  still  some,  however,  who  cling  to  the  theory 
of  oral  tradition  pure  and  simple.  This  is  very  difficult 
to  maintain,  considering  the  close  verbal  resemblance 
of  many  parts  of  the  gospels,  not  only  in  sayings  of  our 
Lord  which  might  be  preserved  intact  in  the  memory, 
but  in  connecting  narrative,  where  the  exact  words  used 
are  often  of  comparative  unimportance.  The  Rev.  Arthur 
Wright  of  Cambridge  has  endeavoured  to  revive  the  almost 
extinct  oral  tradition  theory.  He  holds  that  our  Luke  is 
largely  based  on  an  oral  Mark,  that  is  to  say,  on  the 
traditionary  teaching  which  came  from  Mark  before  that 
was  written  down.  Of  course  if  this  is  regarded  as  rigid 
and  set  in  phrase,  like  the  language  of  a  well-known 
ballad,  like  the  poems  of  Homer  when  recited  among  the 
Greeks,  it  is  equivalent  to  a  written  document;  and  on 
this  view,  for  all  practical  purposes,  the  oral  tradition 
theory  melts  into  the  documentary  theory.  But  it  needs 
to  be  proved.  And,  meanwhile,  close  verbal  resemblances 
point  to  the  transference  of  statements  from  one  writing 
to  another  as  the  easiest  explanation  of  the  existence  of 
those  resemblances.    Compare,  for  example,  Luke  ix.  16 — 

*  See  p.  21 


26  ST.  LUKE 

'And  he  took  the  five  loaves  and  the  two  fishes,  and 
looking  up  to  heaven,  he  blessed  them,  and  brake ;  and 
gave  to  the  disciples  to  set  before  the  multitude' — with  the 
parallel  in  Mark  vi.  41,  'And  he  took  the  five  loaves  and 
the  two  fishes,  and  looking  up  to  heaven,  he  blessed,  and 
brake  the  loaves ;  and  he  gave  to  the  disciples  to  set 
before  them.'  Here  we  have  almost  exact  verbal  identity. 
We  only  see  such  slight  changes  as  a  second  writer 
with  his  own  notions  of  form  and  style  is  accustomed 
to  introduce  into  the  sentences  of  the  authority  on  which 
he  is  working.  Notice  in  particular  the  participial  form, 
*  a7id  lookiiig  up  to  heavejt,  he  blessed,'  &c. ;  it  is  quite 
a  literary  phrase,  and  not  at  all  such  as  we  should  expect 
to  be  preserved  exact  in  oral  tradition.  Yet  it  occurs  in 
both  gospels.  A  comparison  with  Matthew  immensely 
strengthens  the  probabilityof  literary  association  with  Mark 
in  the  case  of  both  the  first  and  the  third  gospels.  But  that 
belongs  to  the  larger  subject  of  the  whole  Synoptic  problem. 
We  may  take  it,  then,  that  Luke's  first  authority  is 
our  second  gospel.  Laying  the  two  works  side  by  side, 
we  can  easily  see  where  he  has  followed  this  authority 
and  where  he  has  diverged  from  it,  or  rather  where  he 
has  omitted  certain  sections  and  imported  new  matter 
from  other  sources.  In  general  it  will  be  found  that  he 
wedges  in  his  extraneous  matter  in  large  blocks  at  one  or 
two  great  chasms  in  his  extract  of  Mark's  narrative.  The 
results  come  out  thus  ^ : — 

From  Mark.  Not  from  Mark. 

i.— iii. 
iii.  1-22.  iii.  23-38. 

iv.  V.  i-ii. 

V.  12 — vi.  19.  vi.  20— viii.  3. 

viii.  4 — ix.  50.  ix.  51 — xviii.  14. 

xviii.  15-43.  xix.  1-28. 

xix.  29— xxiv.  II.  xxiv.  12-53. 


See  Wright,  St.  Luke's  Gospel,  xxviii. 


INTRODUCTION  27 

Thus  we  see  that  the  beginning  and  the  end  are 
not  from  Mark — neither  the  infancy  narrative,  nor  the 
accounts  of  the  resurrection  appearances  of  our  Lord. 
Then  having  taken  up  Mark,  Luke  inserts  five  blocks 
of  narrative  at  five  places  where  he  breaks  off  from  the 
second  gospel.  These  divisions  are  only  rough  and 
general.  Scraps  from  Mark  appear  in  the  non-Marcan 
portions,  and  various  smaller  insertions  from  other  sources 
occur  in  the  Marcan  portions. 

We  have  now  to  account  for  the  non-Marcan  portions 
of  the  gospel.  And  here  first  we  are  brought  to  Papias' 
second  document,  the  Logia^  a  collection  of  sayings  of 
Jesus,  probably  accompanied  with  some  connecting 
narrative.  It  will  be  seen  that  a  great  part  of  the  matter 
in  Luke  that  cannot  be  traced  to  Mark  consists  of 
parables,  proverbs,  and  other  of  our  Lord's  teachings. 
It  seems  natural  to  assign  some,  if  not  all,  of  this  to  the 
Logia.  But  here  we  are  not  left  to  unguided  conjecture. 
There  is  good  reason  to  suppose  that  our  Matthew  is 
largely  based  on  Matthew's  collection  of  the  sayings 
of  Jesus.  Now  some  parts  of  what  Luke  has  in  the 
non-Marcan  portions  of  his  gospel  may  be  found  also 
in  our  Matthew.  For  instance,  we  have  in  both  these 
gospels— but  not  in  Mark— the  preaching  of  John  the 
Baptist,  the  detaik  of  the  three  temptations,  most  of 
the  sayings  in  Matthew's  Sermon  on  the  Mount,  the 
travelling  commission  to  the  apostles,  a  large  number 
of  parables,  condemnation  of  the  Pharisees,  and  many 
isolated  incidents  and  sayings. 

The  question  arises,  Did  Luke  take  all  this  direct  from 
our  first  gospel  ?  The  answer  to  that  question  must  be  in 
the  negative,  for  two  reasons  : — 

First,  Luke  could  not  have  known  our  Matthew.  In 
particular,  his  accounts  of  the  birth  and  infancy  of  Jesus, 
the  Sermon  on  the  Mount,  and  the  resurrection  appear- 
ances prove  this.  The  various  points  of  difference  will  be 
referred  to  in  the  course  of  the  commentary  as  they  arise. 


28  ST.  LUKE 

Secondly,  Luke's  account  of  the  sayings  of  Jesus  so 
often  differ  from  those  in  the  first  gospel  that  they  cannot 
have  been  taken  directly  from  that  work.  Compare,  for 
instance,  the  two  versions  of  the  Beatitudes  (Matt.  v. 
3-12  and  Luke  vi.  20-23).  Indeed,  the  divergence  here 
is  so  great  as  to  suggest  that  the  two  evangelists  could 
not  have  been  working  on  the  same  version  of  the  sayings 
of  Jesus  at  this  point.  There  seems  to  be  a  tendency 
to  make  the  theory  of  a  common  use  of  Matthew's 
Logia  account  for  too  much.  It  is  likely  that  other  lists 
of  the  sayings  were  drawn  up,  perhaps  for  the  use  of 
teachers  training  catechumens ;  and  it  is  reasonable 
to  suppose  that  Luke  was  acquainted  with  some  of  these, 
using  them  side  by  side  with  Matthew's  Logia. 

Next  we  have  those  portions  of  Luke  that  have  no 
sort  of  connexion  with  our  Matthew.  The  first  contains 
the  infancy  narratives  about  Mary  and  EHsabeth,  Jesus 
and  John  the  Baptist.  These  are  only  found  in  Luke.  The 
information  supplied  by  the  first  gospel  is  of  quite 
different  facts  concerning  the  early  times.  It  has  been 
suggested,  not  unreasonably,  that  Luke's  information 
came  from  the  mother  of  Jesus.  In  fact,  some  part  of 
it  could  only  have  come  from  her  in  the  first  instance, 
as  it  was  only  known  to  her. 

Great  interest  attaches  itself  to  the  large  section, 
Luke  ix.  51  to  xix.  27.  This  contains  some  of  the 
most  choice  part  of  the  gospel  —for  example,  the  parables 
of  the  Prodigal  Son,  and  the  Good  Samaritan.  It  can 
scarcely  have  come  from  iMatthew's  Logia,  for  it  is  not 
likely  that  the  author  of  the  first  gospel  would  not  have 
made  use  of  so  large  an  amount  of  the  very  best  gospel 
narrative  and  teaching  if  he  had  found  it  available.  We 
have  to  thank  Luke's  diligent  search  after  information 
for  the  discovery  of  this  precious  lode  of  gold.  It  has 
been  all  assigned  to  what  is  called  '  the  Perean '  ministry, 
that  is  to  say,  to  our  Lord's  ministry  in  Perea  during  his 
last  journey  up  to  Jerusalem.     But  a  careful  examination 


INTRODUCTION  29 

of  this  section  shews  that  it  cannot  all  be  contained 
in  that  one  stage  in  our  Lord's  life.  Some  of  its  incidents 
belong  to  Galilee.  Probably  Luke  has  here  placed 
many  incidents  and  teachings,  the  exact  localities  and 
times  of  which  he  does  not  know.  Still  the  thread  of 
narrative  on  which  he  has  hung  them  is  the  last  journey 
up  to  Jerusalem. 

V.  Arrangement. 

In  his  preface  Luke  professes  his  intention  to  write 
his  statements  *  in  order'  (i.  3),  and  it  is  evident  that  he 
aims  at  a  chronological  order.  He  gives  certain  dates, 
and  these  follow  in  succession  of  time.  Moreover,  the 
main  structure  of  the  book  is  obviously  chronological. 
We  have  the  infancy  narratives,  the  baptism,  the  early 
ministry,  the  later  ministry,  the  passion  and  death, 
the  resurrection— all  in  due  succession  of  time.  Never- 
theless, it  is  not  safe  to  assume  that  all  the  details  are 
arranged  in  the  order  of  their  occurrence.  With  a  variety 
of  information  gathered  from  several  quarters,  Luke 
could  not  have  known  of  the  dates  of  everything  he 
recorded.  Therefore  we  cannot  venture  to  correct  the 
order  in  Matthew  and  Mark,  where  they  differ  from 
Luke,  by  that  in  the  third  gospel.  Two  special  features 
of  the  plan  of  this  gospel  may  be  observed.  The  first 
is  its  completeness.  Luke  traces  'all  things  accurately 
from  the  first.'  If  he  was  using  Mark,  but  ignorant  of 
our  Matthew,  he  might  mean  that  he  was  going  back 
further  than  our  second  gospel,  which  begins  with  the 
ministry  of  John  the  Baptist.  Luke  is  able  to  commence 
before  the  birth  of  Jesus  and  John,  and  he  carries  his 
gospel  down  to  the  end  of  the  resurrection  period,  while 
Mark  concludes  at  the  empty  tomb  ^. 

The  second   special  feature   in    the   arrangement  of 


*  It  is  generally  allowed  by  textual  critics  that  Mark  xvi. 
9-20  is  not  genuine. 


3©  ST.  LUKE 

Luke's  gospel  is  the  connexion  of  the  sayings  of  Jesus 
with  the  occasions  on  which  they  arose.  Thus,  while 
Matthew  contains  great  blocks  of  continuous  teaching, 
in  Luke  the  teaching  is  more  mixed  up  with  narrative 
out  of  which  it  is  seen  to  spring.  For  instance,  the 
Lord's  Prayer  in  Matthew  (vi.  9-13)  occurs  as  part  of 
the  Sermon  on  the  Mount,  but  in  Luke  (xi.  1-4)  it  is 
given  by  Jesus  because  his  disciples,  having  watched 
him  in  prayer,  have  asked  him  to  teach  them  to  pray. 


VI.  Purpose  and  Object. 

The  primary  purpose  of  the  gospel  is  stated  in  the 
preface,  where  the  author  says  tha,t  he  is  writing  that 
Theophilus  may  'know  the  certainty  concerning  things 
wherein'  he  was  instructed  (i.  4).  That  is  to  say,  the 
object  aimed  at  is  the  imparting  of  sure  and  certain 
information.  Luke  desires  to  set  out  an  historical 
statement  of  facts,  the  fundamental  facts  of  the  gospel 
story.  There  is  no  reason  to  doubt  the  straightforward 
simplicity  of  this  intention,  though  it  has  been  argued 
by  Baur  that  the  writer,  approaching  his  subject  from 
the  Pauline  standpoint,  wished  to  reconcile  Paulinism 
with  the  more  Jewish  type  of  Christianity,  just  as  the 
author  of  the  first  gospel— according  to  Baur — approached 
his  subject  from  the  Jewish  standpoint,  with  the  object 
of  effecting  the  same  reconciliation.  Thus  a  doctrinal 
tendency  was  said  to  dominate  the  book.  But  this  view 
has  been  exploded.  Pfleiderer  considers  that  both  the 
gospel  and  the  Acts  were  written  by  Luke  to  conciliate 
the  Roman  government.  But  it  is  going  out  of  our  way 
to  look  for  these  subtle  motives  when  the  author  has 
stated  his  purpose  distinctly,  and  his  books  bear  out 
his  own  description  of  their  object.  This,  however,  may 
be  said  further.  The  gospel,  though  dedicated  to  one  man, 
Theophilus — according  to  a  common  custom  of  the 
time— is   evidently  intended    for  the   public,   or,   at   all 


INTRODUCTION  31 

events,  more  especially  for  such  persons  as  Theophilus 
might  represent— friendly  Gentiles,  in  order  that  they 
might  be  more  fully  instructed  in  the  facts  of  our  Lord's 
life.  Thus  it  is  especially  the  gospel  which  introduces 
the  facts  and  truths  of  the  gospel  to  the  outside  world, 
though  among  readers  who  are  not  antagonistic  to  it. 

VII.    Date  of  Composition. 

The  evidence  for  the  early  existence  of  the  book  will 
not  allow  us  to  date  it  much  later  thari  the  end  of  the  first 
century ;  and  if  Luke  wrote  it  we  cannot  suppose  that, 
even  if  he  postponed  his  work  to  extreme  old  age,  he 
would  have  lived  to  carry  it  out — with  the  addition  of 
Acts— beyond  that  time.  The  chief  reason  for  attempt- 
ing to  place  it  so  late  lies  in  the  notion  that  Luke 
made  use  of  Josephus.  But  on  the  other  hand  it  is  said 
that  Luke  contradicts  Josephus.  If  that  were  the  case, 
we  should  rather  suppose  that  he  did  not  know  that 
writer,  and  was  relying  on  independent  authority.  The 
discussion  of  this  subject  belongs  to  the  study  of  Acts. 
In  favour  of  an  earlier  date,  we  have  first  the  great 
improbability  that  Luke  would  postpone  his  task  for 
so  many  years  after  the  times  to  which  it  refers. 
Then  there  are  indications  of  a  comparatively  early  age 
in  the  text  itself.  Thus  the  name  *  Christ '  is  here  used 
as  the  official  title  of  the  '  Messiah — as  '  the  Christ '  the 
expected  deliverer,  not  as  a  personal  name  for  Jesus.  But 
very  soon  it  came  to  be  thus  employed— as  we  have  it  in 
Paul's  epistles— 'Jesus  Christ,'  *  Christ  Jesus,'  and  simply 
*  Christ.'  Then  Luke  rarely  calls  Jesus  '  the  Lord/  though 
this  also  became  a  common  designation  in  early  times. 

On  the  other  hand,  the  work  cannot  be  dated  very 
early.  We  must  allow  time  for  the  other  attempts  re- 
ferred to  in  the  preface.  The  chief  reason  for  fixing 
on  an  extremely  early  date  is  the  supposition  that  the 
conclusion  of  Acts  with  the  imprisonment  of  Paul  points 


32  ST.  LUKE 

to  the  work  having  been  composed  at  that  time,  and 
just  written  up  to  date  ;  so  that,  since  the  gospel  was 
written  before  Acts,  the  time  of  its  composition  must  be 
pushed  still  further  back.  But  this  view  of  the  origin 
of  Acts  cannot  be  maintained.  The  chief  reason  for 
a  somewhat  later  date  is  found  in  the  gospel  references 
to  the  siege  and  destruction  of  Jerusalem.  When 
Luke's  definite  language  on  this  subject  is  compared 
with  the  much  vaguer  expressions  in  Matthew  and  Mark 
concerning  the  coming  troubles,  a  marked  contrast  may 
be  observed.  It  Is  Luke,  and  he  only,  who  mentions 
the  order  to  slay  the  nobleman's  enemies  who  would  not 
have  him  reign  over  them  (xix.  27),  and  gives  the  warning 
words  of  Jesus  to  the  women  of  Jerusalem  (xxiii.  27-31). 
The  most  striking  difference  comes  out  in  the  parallel 
accounts  of  the  eschatological  discourse.  First,  Luke  gives 
very  definite  statements  concerning  the  fate  of  Jerusalem — 
'  and  they  shall  fall  by  the  edge  of  the  sword,  and  shall 
be  led  captive  into  all  the  nations  :  and  Jerusalem  shall 
be  trodden  down  of  the  Gentiles,  until  the  times  of  the 
Gentiles  be  fulfilled'  (xxi.  24).  Secondly,  he  separates 
this  fate  of  Jerusalem  from  the  general  judgement  at  the 
end  of  the  world.  In  the  first  and  second  gospels  these 
two  things  seem  to  be  quite  blended  together  so  as  to 
form  one  occurrence.  But  here  we  have  the  indefinite 
period,  called  'the  times  of  the  Gentiles,'  inserted 
between  them.  Then  Luke  omits  the  hint,  '  let  him  that 
readeth  understand,'  which  we  have  in  Matthew  (xxiv.  15) 
and  Mark  (xiii.  14) ;  and  he  must  have  seen  it  in  the  latter 
gospel.  It  was  no  longer  needed  after  the  prophecy  had 
been  interpreted  by  events.  Now  the  destruction  of 
Jerusalem  took  place  in  A.  D.  70.  Thus  we  are  led  to 
place  the  composition  of  the  gospel  after  that  date.  But 
the  reasons  for  a  comparatively  early  date  forbid  us  to  go 
much  later.  Thus  we  come  to  the  decade  from  A.  D.  70 
to  A.  D.  80  as  the  probable  date.  Most  of  the  latest 
writers  of  importance  on  this  subject— such  as  Dr.  Zahn, 


INTRODUCTION  33 

Dr.  Plummer,  and  the  Rev.  Arthur  Wright — argue  for  this 
period.  It  is  impossible  to  determine  where  the  gospel 
was  written. 


VIII.  Literature. 

Besides  the  books  that  serve  for  all  the  gospels  named 
in  the  volume  on  Matthew,  the  following  on  Luke  are 
especially  useful. 

Plummer,  Commentary    (International  Commentary). 

GODET,  „ 

Meyer,  ,, 

Farrar,  ,,  (Cambridge  Bible). 

Plumptre,  ,,  (Cassell's  Commentary  for  Schools). 

A.  Wright,  St.  Luke's  Gospel  in  Greek. 


CONTENTS   OF   THE   GOSPEL 


I.  Preface,  i.  1-4. 

II.  Infancy  Narratives,  i.  5 — ii. 

Zacharias  and  Elisabeth.  Zacharias'  vision.  The 
annunciation.  Mary's  visit  to  Elisabeth.  The  Magni- 
ficat. Birth  and  naming  of  John.  Song  of  Zacharias. 
Birth  of  Jesus.  The  Bethlehem  shepherds.  Circum- 
cision and  presentation.  Simeon  and  Anna.  The 
boy  Jesus  in  the  temple. 

III.  John  the  Baptist  and  the  Preparatory  Period,  iii. 

1— iv.  13. 

Mission  of  John  the  Baptist.  John's  preaching. 
John's  announcement  of  Christ.  Imprisonment  of 
John.  Baptism  of  Jesus.  Genealogy.  The  temptation. 

IV.  Early  Ministry  of  Jesus  in  Galilee,  iv.  14 — ix.  50. 

Jesus  in  Galilee.  Jesus  at  Nazareth.  The  demo- 
niac in  the  Synagogue.  Simon's  wife's  mother. 
Evening  cures.  Jesus  in  a  desert  place.  Call  of  Peter. 
Cure  of  the  leper.  The  Paralytic.  Levi  and  Publi- 
cans. Fasting.  The  Sabbath.  Withered  hand.  The 
Tv^relve.  Beatitudes  and  lamentations.  Mercifulness. 
Blind  guides.  The  tvi^o  houses.  Centurion's  servant. 
Nain.  John's  message.  His  character.  A  perverse 
generation.  The  penitent.  Ministering  women.  The 
Sower.  The  lamp.  Christ's  mother  and  brothers. 
Jesus  in  the  storm.  The  demons  and  the  swine. 
Jairus.  The  border  of  Christ's  garment.  Commission 
of  the  Twelve.  Herod's  perplexity.  Loaves  and 
fishes.  The  great  confession.  Transfiguration.  Dis- 
ciples' failure.     The  little  child. 

D    2 


CONTENTS  OF  THE  GOSPEL 

V.  Luke's   New  Contribution  to   the   Gospel   History, 

ix.  51 — xix.  37. 

A  Samaritan  village.  Three  doubtful  disciples. 
The  Seventy.  Revelation  to  babes.  Eternal  life. 
The  Good  Samaritan.  Mary  and  Martha.  The  Lord's 
Prayer.  Encouragements  to  prayer.  Beelzebub. 
The  mother  of  Jesus  congratulated.  Seeking  signs. 
The  lamp  and  its  light.  Cleansing.  The  Pharisees. 
Lawyers.  Fear  conquered  by  trust.  The  Rich  Fool. 
Anxiety.  Being  ready.  Stewardship.  Coming 
troubles.  The  sign  of  the  age.  Disasters.  Barren 
fig  tree.  Infirm  woman.  Mustard  Seed  and  Leaven. 
False  hopes.  Herod.  Lament  over  Jerusalem.  Man 
with  dropsy.  Guests  and  hosts.  The. Great  Supper. 
Counting  the  cost.  The  Lost  Sheep.  The  Lost  Piece 
of  Silver.  The  Prodigal  Son.  The  Wise  Steward.  Self- 
justification.  The  Rich  Man  and  Lazarus.  Stumbling. 
Forgiveness.  Faith.  The  ten  lepers.  The  Unseen 
kingdom.  The  days  of  the  Son  of  man.  The  Un- 
righteous Judge.  The  Pharisee  and  the  Publican. 
Babes  brought  to  Jesus.  The  great  test.  The  rich. 
Death  predicted.  Blind  man  at  Jericho.  Zacchaeus. 
The  Pounds. 

VL  Conclusion  of  Public  Ministry,  xix.  28 — xxi. 

Entry  into  Jerusalem.  Jesus  weeping  over  Jeru- 
salem. Purification  of  the  temple.  Jesus  questioned 
as  to  his  authority.  The  vineyard.  Tribute  to  Caesar. 
Sadducees  and  the  resurrection.  David's  son.  The 
scribes.  The  widow's  mites.  Temple  to  be  destroyed. 
Coming  troubles.  Doom  of  Jerusalem.  Coming  of  the 
Son  of  man.     Lesson  of  the  trees.     Unpreparedness. 

Vn.  Passion  and  Death,  xxii,  xxiii. 

Judas'  treason.  Preparations  for  the  feast.  The 
Lord's  Supper.  The  traitor.  Dispute  about  pre- 
cedence. Warning  to  Peter.  The  coming  peril. 
The  agony.  Betrayal.  Peter's  denial.  Jesus  before 
the  council.  Before  Pilate.  Before  Herod.  Pilate 
condemns  Jesus,  Crucifixion.  The  two  malefactors. 
Death  of  Jesus.     Burial. 

VI IL  Sesurrection,  xxiv. 

The  empty  tomb.  Journey  to  Emraaus.  Jesus 
appearing  to  his  disciples.  The  last  commission. 
The  ascension. 


THE   GOSPEL  ACCORDING   TO 

ST.   LUKE 

AUTHORIZED  VERSION 


THE  GOSPEL  ACCORDING  TO 

ST.    LUKE  chap.1 

1  Forasmuch  as  many  have  taken  in  hand  to  set  Luke's 
forth  in  order  a  declaration  of  those  things  which  ^^^  ^^^' 

2  are  most  surely  believed  among  us,  even  as  they 
delivered  them  unto  us,  which  from  the  beginning 

3  were  eyewitnesses,  and  ministers  of  the  word ;  it 
seemed  good  to  me  also,  having  had  perfect  under- 
standing of  all  things  from  the  very  first,  to  write 
unto   thee   in  order,  most  excellent  Theophilus, 

4  that  thou  mightest  know  the  certainty  of  those 
things,  wherein  thou  hast  been  instructed. 

5  There  was  in  the  days  of  Herod,  the  king  of  Zacharias 
Judaea,  a  certain  priest  named  Zacharias,  of  the  beth^^^^^ 
course  of  Abia  :  and  his  wife  was  of  the  daughters 

6  of  Aaron,  and  her  name  was  Elisabeth.  And  they 
were  both  righteous  before  God,  walking  in  all 
the  commandments  and  ordinances  of  the  Lord 

7  blameless.  And  they  had  no  child,  because  that 
Elisabeth  was  barren,  and  they  both  were  now 
well  stricken  in  years. 

8  And  it  came  to  pass,  that  while  he  executed  the  Zacharias' 
priest's  office  before  God  in  the  order  of  his  course,  ^^^°^' 


40  ST.  LUKE 

Chap.  1    according  to  the  custom  of  the  priest's  office,  his    9 
lot  was  to  burn  incense  when  he  went  into  the 
temple  of  the  Lord.     And  the  whole  multitude  10 
of  the  people  were  praying  without  at  the  time  of 
incense.     And  there  appeared  unto  him  an  angel  n 
of  the  Lord  standing  on  the  right  side  of  the  altar 
of  incense.      And  when  Zacharias   saw  ^/;;/,   he  12 
was  troubled,  and  fear  fell  upon  him.     But  the  13 
angel  said  unto  him,  Fear  not,  Zacharias  :  for  thy 
prayer  is  heard ;  and  thy  wife  Elisabeth  shall  bear 
thee  a  son,  and  thou  shalt  call  his  name  John. 
And  thou  shalt  have  joy  and  gladness;  and  many  14 
shall  rejoice  at  his  birth.     For  he  shall  be  great  in  15 
the  sight  of  the  Lord,  and  shall  drink  neither  wine 
nor  strong  drink;  and  he  shall  be  filled  with  the 
Holy  Gho3t,  even  from  his  mother's  womb.     And  16 
many  of  the  children  of  Israel  shall  he  turn  to  the 
Lord  their  God.     And  he  shall  go  before  him  in  17 
the  spirit  and  power  of  Elias,  to  turn  the  hearts  of 
the  fathers  to  the  children,  and  the  disobedient 
to  the  wisdom  of  the  just ;  to  make  ready  a  people 
prepared  for  the  Lord.     And  Zacharias  said  unto  18 
the  angel,  Whereby  shall  I  know  this?  for  I  am 
an  old  man,  and  my  wife  well  stricken  in  years. 
And  the  angel  answering  said   unto  him,   I  am  19 
Gabriel,  that  stand  in  the  presence  of  God;  and 
am  sent  to  speak  unto  thee,  and  to  shew  thee  these 
glad  tidings.     And,  behold,  thou  shalt  be  dumb,  20 
and  not  able  to  speak,  until  the  day  that  these 
things  shall  be  performed,  because  thou  believest 
not  my  words,   which  shall  be  fulfilled  in  their 
season.     And  the  people  waited  for  Zacharias,  and  21 
marvelled  that  he  tarried  so  long  in  the  temple. 


ST.  LUKE  41 

2  3  And  when  he  came  out,  he  could  not  speak  unto    Chap.i 
them :  and  they  perceived  that  he  had  seen  a  vision       " 
in  the  temple :  for  he  beckoned  unto  them,  and 

23  remained  speechless.  And  it  came  to  pass,  that, 
as  soon  as  the  days  of  his  ministration  were  ac- 

24  complished,  he  departed  to  his  own  house.  And 
after  those  days  his  wife  Elisabeth  conceived,  and 

25  hid  herself  five  months,  saying,  Thus  hath  the  Lord 
dealt  with  me  in  the  days  wherein  he  looked  on 
me^  to  take  away  my  reproach  among  men. 

26  And  in  the  sixth  month  the  angel  Gabriel  was  The 
sent   from   God   unto   a   city   of  Galilee,   named  a^."^"^" 

27  Nazareth,  to  a  virgin  espoused  to  a  man  whose 
name  was  Joseph,  of  the  house  of  David ;  and  the 

28  virgin's  name  was  Mary.  And  the  angel  came  in 
unto  her,  and  said,  Hail,  thou  that  art  highly 
favoured,  the  Lord  is  with  thee :  blessed  art  thou 

29  among  women.  And  when  she  ^di^i  hwi,  she  was 
troubled  at  his  saying,  and  cast  in  her  mind  what 

30  manner  of  salutation .  this  should  be.  And  the 
angel  said  unto  her.  Fear  not,  Mary  :  for  thou  hast 

31  found  favour  with  God.  And,  behold,  thou  shalt 
conceive  in  thy  womb,  and  bring  forth  a  son,  and 

32  shalt  call  his  name  JESUS.  He  shall  be  great,  and 
shall  be  called  the  Son  of  the  Highest:  and  the 
Lord  God  shall  give  unto  him  the  throne  of  his  father 

33  David  :  and  he  shall  reign  over  the  house  of  Jacob 
for  ever;  and  of  his  kingdom  there  shall  be  no  end. 

34  Then  said  Mary  unto  the  angel.  How  shall  this  be, 

35  seeing  I  know  not  a  man?  And  the  angel  answered 
and  said  unto  her.  The  Holy  Ghost  shall  come 
upon  thee,  and  the  power  of  the  Highest  shall 
overshadow  thee :   therefore  also  that  holy  thing 


42  ST.  LUKE 

Chap.  1    which  shall  be  born  of  thee  shall  be  called  the  Son 

of  God.     And,  behold,  thy  cousin  Elisabeth,  she  36 
hath  also  conceived  a  son  in  her  old  age :    and 
this  is  the  sixth  month  \vith  her,  who  was  called 
barren.    For  with  God  nothing  shall  be  impossible.  37 
And  Mary  said,  Behold  the  handmaid  of  the  Lord;  38 
be  it  unto  me   according  to  thy  word.     And  the 
angel  departed  from  her. 
Mary's  And  Mary  arose  in  those  days,  and  went  into  the  39 

EiSabeth.    ^^^^^  country  with  haste,  into  a  city  of  Juda;  and  40 
entered  into  the  house  of  Zacharias,  and  saluted 
Elisabeth.     And  it  came  to  pass,  that,  when  Elisa-  41 
beth  heard  the  salutation  of  Mary,  the  babe  leaped 
in  her  womb ;  and  Elisabeth  was  filled  with  the 
Holy  Ghost :  and  she  spake  out  with  a  loud  voice,  42 
and  said,    Blessed   art  thou  among  women,  and 
blessed  is  the  fruit  of  thy  womb.     And  whence  is  43 
this  to  me,  that  the  mother  of  my  Lord  should 
come  to  me  ?     For,  lo,  as  soon  as  the  voice  of  thy  44 
salutation  sounded  in  mine  ears,  the  babe  leaped 
in  my  womb   for  joy.     And  blessed  is  she  that  45 
believed  :  for  there  shall  be  a  performance  of  those 
things  which  were  told  her  from  the  Lord.     And  46 
Mary  said. 
The '  Mag-  My  soul  doth  magnify  the  Lord, 

nificat.*  And  my  spirit  hath  rejoiced  in  God  my  Saviour.  47 

For  he  hath  regarded  the  low  estate  of  his  48 
handmaiden :  for,  behold,  from  henceforth 
all  generations  shall  call  me  blessed. 
For  he  that  is  mighty  hath  done  to  me  great  49 

things ;  and  holy  is  his  name. 
And  his  mercy  is  on  them  that  fear  him  from  50 
generation  to  generation. 


ST.  LUKE  43 

51  He  hath  shewed  strength  with  his  arm;   he     Chap.  1 

hath  scattered  the  proud  in  the  imagination 
of  their  hearts. 

52  He  hath  put  down  the  mighty  from  their  seats, 

and  exalted  them  of  low  degree. 

53  He  hath  filled  the  hungry  with  good  things  ; 

and  the  rich  he  hath  sent  empty  away. 

54  He   hath    holpen   his   servant    Israel,  -  in   re- 

membrance of  his  mercy ; 

55  As  he  spake  to  our  fathers,  to  Abraham,  and 

to  his  seed  for  ever. 

56  And  Mary  abode  with  her  about  three  months, 
and  returned  to  her  own  house. 

57  Now  Elisabeth's  full  time  came  that  she  should  Birth  and 

58  be  delivered  ;  and  she  brought  forth  a  son.     And  Joto"^  °^ 
her  neighbours  and  her  cousins  heard  how  the 

Lord  had  shewed  great  mercy  upon  her ;  and  they 

59  rejoiced  with  her.  And  it  came  to  pass,  that  on 
the  eighth  day  they  came  to  circumcise  the  child ; 
and  they  called  him  Zacharias,  after  the  name  of 

60  his  father.     And  his  mother  answered  and  said, 

61  Not  so ;  but  he  shall  be  called  John.  And  they 
said  unto  her.  There  is  none  of  thy  kindred  that 

62  is  called  by  this  name.     And  they  made  signs  to 

63  his  father,  how  he  would  have  him  called.  And 
he  asked  for  a  writing  table,  and  wrote,  saying, 

64  His  name  is  John.  And  they  marvelled  all.  And 
his  mouth  was  opened  immediately,  and  his  tongue 

65  loosed^  and  he  spake,  and  praised  God.  And  fear 
came  on  all  that  dwelt  round  about  them  :  and  all 
these  sayings  were  noised  abroad  throughout  all 

66  the  hill  country  of  Judaea.  And  all  they  that  heard 
them  laid  them  up  in  their  hearts,  saying,  ^^'hat 


44  ST.  LUKE 

Chap.  1    manner  of  child  shall  this  be!  And  the  hand  of 
the  Lord  was  with  him.  ;    :  M:.i\ 

The  Song        And  his  father  Zacharias  was  filled  with  the  Holy  67 
rias.^*^^^     Ghost,  and  prophesied,  saying, 

Blessed  be  the  Lord  God  of  Israel;  for  he  hath  C8 

visited  and  redeemed  his  people, 
And  hath  raised  up  an  horn  of  salvation  for  69 
•  us  in  the  house  of  his  servant  David ; 
As    he    spake    by    the    mouth    of   his    holy  70 

prophets,  which  have  been  since  the  world 

began : 
That  we  should  be  saved  from  our  enemies,  71 

and  from  the  hand  of  all  that  hate  us ; 
To  perform  the  mercy  promised  to  our  fathers,   73 

and  to  remember  his  holy  covenant ; 
The  oath  which  he  sware  to  our  father  Abra-  73 

ham. 
That  he  would  grant  unto  us,  that  we  being  74 

delivered  out  of  the  hand  of  our  enemies 

might  serve  him  without  fear, 
In  hoHness  and  righteousness  before  him,  all  75 

the  days  of  our  life. 
And  thou,  child,  shalt  be  called  the  prophet  76 

of  the  Highest :    for  thou  shalt  go  before 

the  face  of  the  Lord  to  prepare  his  ways ; 
To  give  knowledge  of  salvation  unto  his  people  77 

by  the  remission  of  their  sins, 
Through    the    tender    mercy    of    our    God;  78 

whereby  the  dayspring  from  on  high  hath 

visited  us, 
To  give  light  to  them  that  sit  in  darkness  and  79 

in  the  shadow  of  death,  to  guide  our  feet 

into  the  way  of  peace. 


ST.  LUKE  45 

80       And  the  child  grew,  and  waxed  strong  in  spirit,     chap.i 
and  was  in  the  deserts  till  the  day  of  his  shewing 
unto  Israel. 

2       And  it  came  to  pass  in  those  days,  that  there  Birth  of 
went  out  a  decree  from  Caesar  Augustus,  that  all  J®^^^* 

2  the  world  should  be  taxed.  {And  this  taxing  was 
first  made  when  Cyrenius  was  governor  of  Syria.) 

3  And  all  went  to  be  taxed,  every  one  into  his  own 

4  city.  And  Joseph  also  went  up  from  Galilee,  out 
of  the  city  of  Nazareth,  into  Judaea,  unto  the  city 
of  David,  which  is  called  Bethlehem  ;  (because  he 

5  was  of  the  house  and  lineage  of  David :)  to  be 
taxed  with  Mary  his  espoused  wife,  being  great 

6  with  child.  And  so  it  was,  that,  while  they  were 
there,  the  days  were  accomplished  that  she  should 

7  be  delivered.  And  she  brought  forth  her  firstborn 
son,  and  wrapped  him  in  swaddling  clothes,  and 
laid  him  in  a  manger ;  because  there  was  no  room 
for  them  in  the  inn. 

8  And  there  were  in  the  same  country  shepherds  The 
abiding  in  the  field,  keeping  watch  over  their  flock  shepherd^ 

9  by  night.  And,  lo,  the  angel  of  the  Lord  came 
upon  them,  and  the  glory  of  the  Lord  shone  round 

10  about  them  :  and  they  were  sore  afraid.  And  the 
angel  said  unto  them.  Fear  not :  for,  behold,  I 
bring  you  good  tidings  of  great  joy,  which  shall  be 

11  to  all  people.  For  unto  you  is  born  this  day  in 
the  city  of  David  a  Saviour,  which  is  Christ  the 

12  Lord.  And  this  shall  be  a  sign  unto  youj  Ye  shall 
find  the  babe  wrapped  in  swaddHng  clothes,  lying 

13  in  a  manger.  And  suddenly  there  was  with  the 
angel  a  multitude  of  the  heavenly  host  praising 

14  God,  and  saying.  Glory  to  God  in  the  highest,  and 


46  ST.  LUKE 

Chap.  2    on  earth  peace,  good  will  toward  men.     And  it  15 
came  to  pass,  as  the  angels  were  gone  away  from 
them  into  heaven,  the  shepherds  said  one  to  an- 
other, Let  us  now  go  even  unto  Bethlehem,  and 
see  this  thing  which  is  come  to  pass,  which  the 
Lord  hath  made  known  unto  us.     And  they  came  16 
with  haste,  and  found  Mary,  and  Joseph,  and  the 
babe  lying  in  a  manger.    And  when  they  had  seen  17 
//,  they  made  known  abroad  the  saying  which  was 
told  them  concerning  this  child.    And  all  they  that  18 
heard  //  wondered  at  those  things  which  were  told 
them  by  the  shepherds.     But  Mary  kept  all  these  19 
things,  and  pondered  them  in  her  heart.     And  the  20 
shepherds  returned,  glorifying  and  praising  God  for 
all  the  things  that  they  had  heard  and  seen,  as  it 
was  told  unto  them. 

And  when  eight  days  were  accomplished  for  the  21 
circumcising  of  the  child,  his  name  was   called 
JESUS,  which  was  so  named  of  the  angel  before 
he  was  conceived  in  the  womb. 

And  when  the  days  of  her  purification  according  22 
to   the   law   of   Moses  were  accomplished,   they 
brought  him  to  Jerusalem,  to  present  him  to  the 
Lord ;   (as  it  is  written  in  the  law  of  the  Lord,  23 
Every  male  that  openeth  the  womb  shall  be  called 
holy  to  the  Lord  ;)  and  to  offer  a  sacrifice  according  24 
to  that  which  is  said  in  the  law  of  the  Lord,  A  pair 
Simeon       of  turtle-doves,  or  two  young  pigeons.     And,  be-  25 
and  Anna,  hold,  there  was  a  man  in  Jerusalem,  whose  name 
was  Simeon ;    and  the  same  man  ivas  just  and 
devout,  waiting  for  the  consolation  of  Israel :  and 
the  Holy  Ghost  was  upon  him.     And  it  was  re-  26 
vealed  unto  him  by  the  Holy  Cxhost,  that  he  should 


ST.  LUKE  47 

not  see   death,   before   he   had  seen  .the   Lord's    Chap.  2 

27  Christ.  And  he  came  by  the  Spirit  into  the 
temple :  and  when  the  parents  brought  in  the  child 
Jesus,  to  do  for  him  after  the  custom  of  the  law, 

28  then  took  he  him  up  in  his  arms,  and  blessed  God, 
and  said, 

29  Lord,  now  lettest  thou  thy  servant  depart  in 

peace,  according  to  thy  word  : 

30  For  mine  eyes  have  seen  thy  salvation, 

31  Which  thou  hast  prepared  before  the  face  of 

all  people ; 

32  A  light  to  lighten  the  Gentiles,  and  the  glory 

of  thy  people  Israel.' ir^n  ^^r  mi':! 

33  And  Joseph  and  his  mother  marvelled  at  those 

34  things  which  were  spoken  of  him.  And  Simeon 
blessed  them,  and  said  unto  Mary  his  mother, 
Behold,  this  cAt'M  is  set  for  the  fall  and  rising 
again  of  many  in  Israel;    and  for  a  sign  which 

35  shall  be  spoken  against ;  (yea,  a  sword  shall  pierce 
through  thy  own  soul  also,)  that  the  thoughts  of 

36  many  hearts  may  be  revealed.  And  there  was 
one  Anna,  a  prophetess,  the  daughter  of  Phanuel, 
of  the  tribe  of  Aser :  she  was  of  a  great  age,  and 
had  lived  with  an  husband  seven  years  from  her 

37  virginity;  and  she  was  a  widow  of  about  fourscore 
and  four  years,  which  departed  not  from  the  temple, 
but  served  God  with  fastings  and  prayers  night  and 

38  day.  And  she  coming  in  that  instant  gave  thanks 
likewise  unto  the  Lord,  and  spake  of  him  to  all 
them  that  looked  for  redemption  in  Jerusalem. 

39  And  when  they  had  performed  all  things 
according  to  the  law  of  the  Lord,  they  returned 

40  into  Galilee,  to  their  own  city  Nazareth.     And  the 


48 


ST.  LUKE 


Chap.  2    child  grew,  and  waxed  strong  in  spirit,  filled  with 
wisdom  :  and  the  grace  of  God  was  upon  him. 

Now  his  parents  went  to  Jerusalem  every  year  41 
at  the  feast  of  the  passover.     And  when  he  was  42 
twelve  years  old,  they  went  up  to  Jerusalem  after 
the   custom   of  the  feast.     And  when   they  had  43 
fulfilled  the  days,  as  they  returned,  the  child  Jesus 
tarried  behind  in  Jerusalem ;  and  Joseph  and  his 
mother  knew  not  o/U.    But  they,  supposing  him  to  44 
have  been  in  the  company,  went  a  day's  journey; 
and  they  sought  him  among  t/ieir  kinsfolk  and 
acquaintance.     And  when   they  found   him   not,  45 
they  turned  back  again  to  Jerusalem,  seeking  him. 
And  it  came  to  pass,  that  after  three  days  they  46 
found  him  in  the  temple,  sitting  in  the  midst  of 
the  doctors,  both  hearing  them,  and  asking  them 
questions.    And  all  that  heard  him  were  astonished  47 
at  his  understanding  and  answers.    And  when  they  48 
saw  him,  they  were  amazed :  and  his  mother  said 
unto  him.  Son,  why  hast  thou  thus  dealt  with  us  ? 
behold,  thy  father  and  I  have  sought  thee  sorrowing. 
And  he  said  unto  them.  How  is  it  that  ye  sought  49 
me  ?  wist  ye  not  that  I  must  be  about  my  Father's 
business?     And  they  understood  not  the  saying  50 
which  he  spake  unto  them.     And  he  went  down  51 
with  them,  and  came  to  Nazareth,  and  was  subject 
unto  them  :  but  his  mother  kept  all  these  sayings 
in  her  heart.     And  Jesus  increased  in  wisdom  and  53 
stature,  and  in  favour  with  God  and  man. 
Mission  of      Now  in  the  fifteenth  year  of  the  reign  of  Ti-  3 
Ba^sf^     berius  Caesar,   Pontius  Pilate  being  governor  of 
Judaea,  and  Herod  being  tetrarch  of  Galilee,  and 
his  brother  Philip  tetrarch  of  Ituraea  and  of  the 


ST.  LUKE  49 

region  of  Trachonitis,  and  Lysanias  the  tetrarch    Chap.  3 

2  of  Abilene,  Annas  and  Caiaphas  being  the  high 
priests,  the  word  of  God  came  unto  John  the  son 

3  of  Zacharias  in  the  wilderness.  And  he  came  into 
all  the  country  about  Jordan,  preaching  the  baptism 

4  of  repentance  for  the  remission  of  sins ;  as  it  is 
written  in  the  book  of  the  words  of  Esaias  the 
prophet,  saying,  The  voice  of  one  crying  in  the 
wilderness,  Prepare  ye  the  way  of  the  Lord,  make 

5  his  paths  straight.  Every  valley  shall  be  filled, 
and  every  mountain  and  hill  shall  be  brought  low  ; 
and  the  crooked  shall  be  made  straight,  and  the 

6  rough  ways  shall  be  made  smooth ;   and  all  flesh 

7  shall  see  the  salvation  of  God.     Then  said  he  to  John's 
the  multitude  that  came  forth  to  be  baptized  of  ^^^^'^  "^^' 
him,   O  generation  of  vipers,  who  hath  warned 

8  you  to  flee  from  the  wrath  to  come  ?  Bring  forth 
therefore  fruits  worthy  of  repentance,  and  begin 
not  to  say  within  yourselves.  We  have  Abraham  to 
our  father :  for  I  say  unto  you.  That  God  is  able 
of  these  stones  to  raise  up  children  unto  Abraham. 

9  And  now  also  the  axe  is  laid  unto  the  root  of  the 
trees  :  every  tree  therefore  which  bringeth  not  forth 
good  fruit  is  hewn  down,  and  cast  into  the  fire. 

10  And  the  people  asked  him,  saying,  What  shall  we 

11  do  then?  He  answereth  and  saith  unto  them.  He 
that  hath  two  coats,  let  him  impart  to  him  that 
hath  none;    and  he  that  hath  meat,  let  him  do 

12  likewise.  Then  came  also  publicans  to  be  baptized, 
and  said  unto  him.  Master,  what  shall  we  do? 

13  And  he  said  unto  them.  Exact  no  more  than  that 

14  which  is  appointed  you.  And  the  soldiers  likewise 
demanded  of  him,  saying,  And  what  shall  we  do  ? 

£ 


50 


ST.  LUKE 


Chap.  3 


John's 
announce- 
ment of 
Christ. 


Imprison, 
nient  of 
John. 


Baptism  of 
Jesus. 


The 
genealogy, 


x\nd  he  said  unto  them,  Do  violence  to  no  man, 
neither  accuse  any  falsely;   and  be  content  with 
your  wages.    And  as  the  people  were  in  expectation,  15 
and  all  men  mused  in  their  hearts  of  John,  whether 
he  were  the  Christ,  or  not ;  John  answered,  saying  16 
unto  them  all,  I  indeed  baptize  you  with  water ;  but 
one  mightier  than  I  cometh,  the  latchet  of  whose 
shoes  I  am  not  worthy  to  unloose  :  he  shall  baptize 
you  with  the  Holy  Ghost  and  with  fire  :  whose  fan  17 
is  in  his  hand,  and  he  will  throughly  purge  his  floor, 
and  will  gather  the  wheat  into  his  garner ;  but  the 
chaff  he  will  burn  with  fire  unquenchable.     And  18 
many  other  things  in  his  exhortation  preached  he 
unto  the  people.    But  Herod  the  tetrarch,  being  re-  19 
proved  by  him  for  Herodias  his  brother  Philip's  v/ife, 
and  for  all  the  evils  which  Herod  had  done,  added  20 
yet  this  above  all,  that  he  shut  up  John  in  prison. 

Now  when  all  the  people  were  baptized,  it  came  21 
to  pass,  that  Jesus  also  being  baptized,  and  praying, 
the  heaven  was  opened,  and  the  Holy  Ghost  de-  22 
scended  in  a  bodily  shape  like  a  dove  upon  him, 
and  a  voice  came  from  heaven,  which  said,  Thou 
art  my  beloved  Son ;  in  thee  I  am  well  pleased. 

And  Jesus  himself  began  to  be   about  thirty  23 
years  of  age,  being  (as  was  supposed)  the  son  of 
Joseph,   which  was  the  son  of   Heli,   which  was  24 
the  son  of  Matthat,  which  was  the  son  of  Levi, 
which  was  the  son  of  Melchi,  which  was  the  son 
of  Janna,  which  was  the  son  of  Joseph,  which  was  25 
the  son  of  Mattathias,  which  was  the  son  of  Amos, 
which  was  the  son  of  Naum,  which  was  the  son  of 
Esli,  which  was  the  son  of  Nagge,  which  was  the  26 
son  of  Maath,  which  was  the  son  of  Mattathias, 


ST.  LUKE  51 

which  was  the  son  ot  Semei,  which  was  tJie  son  of    chap.  3 
.!7  Joseph,  which  was  the  son  of  Juda,  which  was  the  ' 

son  of  Joanna,  which  was  the  son  of  Rhesa,  which 
was  the  son  of  Zorobabel,  which  was  the  son  of 

28  Salathiel,  which  was  the  son  of  Neri,  which  was  the 
son  of  Melchi,  which  was  the  son  of  Addi,  which 
was  the  son  of  Cosam,  which  was  the  son  of  Elmo- 

29  dam,  which  was  the  son  of  Er,  which  was  the  son 
of  Jose,  which  was  the  son  of  EHezer,  which  was 
the  son  of  Jorim,  which  was  the  son  of  Matthat, 

30  which  was  the  son  of  Levi,  which  was  the  son  of 
Simeon,  which  was  the  son  of  Juda,  which  was  the 
son  of  Joseph,  which  was  the  son  of  Jonan,  which 

31  was  the  son  of  Ehakim,  which  was  the  son  of  Melea, 
which  was  the  son  of  Menan,  which  was  the  son  of 
Mattatha,  which  was  the  son  of  Nathan,  which  was 

32  the  son  of  David,  which  was  the  son  of  Jesse,  which 
was  the  son  of  Obed,  which  was  the  son  of  Booz, 
which  was  the  son  of  Salmon,  which  vv^as  the  son  of 

33  Naasson,  which  was  the  son  of  Aminadab,  which 
was  the  son  of  Aram,  which  was  the  son  of  Esrom, 
which  was  the  son  of  Phares,  which  was  the  son  of 

34  Juda,  which  was  the  son  of  Jacobs  which  was  the 
son  of  Isaac,  which  was  the  son  of  Abraham,  which 
was  the  son  of  Thara,  which  was  the  son  of  Nachor, 

35  which  was  the  son  of  Saruch,  which  was  the  son  of 
Ragau,  which  was  the  son  of  Phalec,  which  was  the 

36  son  of  Heber,  which  was  the  son  of  Sala,  which 
was  the  son  of  Cainan,  which  was  the  son  of  Ar- 
phaxad,  which  was  the  son  of  Sem,  which  was  the 

37  son  of  Noe,  which  was  the  son  of  Lamech,  which  was 
the  son  of  Mathusala,  which  was  the  son  of  Enoch, 
which  was  the  son  of  Jared,  which  was  the  son  of 

£  2 


52  ST.  LUKE 

Chap.  3     Maleleel,  which  was  the  son  of  Cainan,  which  was  38 
the  son  of  Enos,  which  was  the  son  of  Seth,  which 
was  the  son  of  Adam,  which  was  the  son  of  God. 

And  Jesus  being  full  of  the  Holy  Ghost  returned    4 
from  Jordan,  and  was  led  by  the  Spirit  into  the 
wilderness,  being  forty  days  tempted  of  the  devil.     2 
And  in  those  days  he  did  eat  nothing :  and  when 
they  were  ended,  he  afterward  hungered.    And  the    3 
devil  said  unto  him,  If  thou  be  the  Son  of  God, 
command  this  stone  that  it  be  made  bread.     And    4 
Jesus  answered  him,   saying,   It  is  written.  That 
man  shall  not  live  by  bread  alone,  but  by  every 
word  of  God.     And  the  devil,  taking  him  up  into    5 
an  high  mountain,  shewed  unto  him  all  the  king- 
doms of  the  world  in  a  moment  of  time.     And    6 
the  devil  said  unto  him,  All  this  power  will  I  give 
thee,  and  the  glory  of  them  :  for  that  is  delivered 
unto  me ;  and  to  whomsoever  I  will  I  give  it.     If    7 
thou  therefore  wnlt  worship  me,  all  shall  be  thine. 
And  Jesus  answered  and  said  unto  him,  Get  thee    S 
behind  me,  Satan :    for  it  is  written,  Thou  shalt 
worship  the  Lord  thy  God,  and  him  only  shalt 
thou  serve.     And  he  brought  him  to  Jerusalem,    9 
and  set  him  on  a  pinnacle  of  the  temple,  and  said 
unto  him,  If  thou  be  the  Son  of  God,  cast  thyself 
down  from  hence :  for  it  is  written.  He  shall  give  10 
his  angels  charge  over  thee,  to  keep  thee :  and  in  1 1 
their  hands  they  shall  bear  thee  up,  lest  at  any 
time  thou  dash  thy  foot  against  a  stone.     An* 
Jesus  answering  said  unto  him.  It  is  said,  Thou 
shalt  not  tempt  the  Lord  thy  God.    And  when  the 
devil  had  ended  all  the  temptation,  he  departed 
from  him  for  a  season. 


ST.  LUKE  53 

14      And  Jesus  returned  in  the  power  of  the  Spirit    Chap.  4 
into  Galilee :   and  there  went  out  a  fame  of  him  jes^s^n 

75  through   all  the   region   round   about.      And   he  GaUiee. 
taught  in  their  synagogues,  being  glorified  of  all. 

16  And  he  came  to  Nazareth,  where  he  had  been  Jesus  at 
brought  up  :  and,  as  his  custom  was,  he  went  into 

the  synagogue  on  the  sabbath  day,  and  stood  up 

17  for  to  read.  And  there  was  dehvered  unto  him 
the  book  of  the  prophet  Esaias.  And  when  he 
had  opened  the  book,  he  found  the  place  where 

18  it  was  written,  The  Spirit  of  the  Lord  is  upon  me, 
because  he  hath  anointed  me  to  preach  the  gospel 
to  the  poor ;  he  hath  sent  me  to  heal  the  broken- 
hearted, to  preach  deliverance  to  the  captives,  and 
recovering  of  sight  to  the  blind,  to  set  at  liberty 

19  them  that  are  bruised,  to  preach  the  acceptable 

20  year  of  the  Lord.  And  he  closed  the  book,  and 
he  gave  it  again  to  the  minister,  and  sat  down. 
And  the  eyes  of  all  them  that  were  in  the  syna- 

21  gogue  were  fastened  on  him.  And  he  began  to 
say  unto  them,  This  day  is  this  scripture  fulfilled 

22  in  your  ears.  And  all  bare  him  witness,  and 
wondered  at  the  gracious  words  which  proceeded 
out  of  his  mouth.      And  they  said.   Is   not  this 

23  Joseph's  son?  And  he  said  unto  them,  Ye  will 
surely  say  unto  me  this  proverb.  Physician,  heal 
thyself :  whatsoever  we  have  heard  done  in  Caper- 

24  naum,  do  also  here  in  thy  country.  And  he  said. 
Verily  I   say  unto  you,  No   prophet  is   accepted 

25  in  his  own  country.  But  I  tell  you  of  a  truth, 
many  widows  were  in  Israel  in  the  days  of  Elias, 
when  the  heaven  was  shut  up  three  years  and  six 
months,  when  great  famine  was  throughout  all  the 


54 


ST.  LUKE 


Chap.  4    land ;  but  unto  none  of  them  was  Elias  sent,  save  26 
unto  Sarepta,  a  city  of  Sidon,  unto  a  woman  that 
was  a  widow.     And  many  lepers  were  in  Israel  in  27 
the  time  of  Eliseus  the  prophet ;  and  none  of  them 
was  cleansed,  saving  Naanian  the  Syrian.     And  ^8 
all  they  in  the  synagogue,  when  they  heard  these 
things,  were  filled  with  wrath,  and  rose  up,  and  29 
thrust  him   out  of  the  city,  and   led  him   unto 
the  brow  of  the  hill  whereon  their  city  was  built, 
that  they  might  cast  him  down  headlong.     But  he  30 
passing  through  the  midst  of  them  went  his  way, 

And  came  down  to  Capernaum,  a  city  of  Galilee,  31 
and  taught  them  on  the  sabbath  days.     And  they  32 
were  astonished  at  his  doctrine :  for  his  word  was 
with  power.     And  in  the  synagogue  there  was  a  33 
man,  which  had  a  spirit  of  an  unclean  devil,  and 
cried  out  with  a  loud  voice,  saying,  Let  us  alone;  34 
what  have  we  to  do  with  thee,  tliou  Jesus  of  Naza- 
reth? art  thou  come  to  destroy  us?  I  know  thee 
who  thou  art ;  the  Holy  One  of  God.     And  Jesus  35 
rebuked  him,  saying,  Hold  thy  peace,  and  come 
out  of  him.     And  when  the  devil  had  thrown  him 
in  the  midst,  he  came  out  of  him,  and  hurt  him 
not.     And  they  were  all  amazed,  and  spake  among  36 
themselves,  saying,  What  a  word  is  this  !  for  with 
authority  and  power  he  commandeth  the  unclean 
spirits,  and  they  come  out.     And  the  fame  of  him  37 
went  out  into  every  place  of  the  country  round 
about. 

And  he  arose  out  of  the  synagogue,  and  entered  38 
into  Simon's  house.     And  Simon's  wife's  mother 
was  taken  with  a  great  fever;  and  they  besought 
him  for  her.     And  he  stood  over  her,  and  rebuked  39 


ST.  LUKE  55 

the  fever ;   and  it  left  her :   and  immediately  she    Chap.  4 
arose  and  ministered  unto  them. 

40  Now  when  the  sun  was  setting,  all  they  that  had  Evening 

cures, 
any  sick  with  divers  diseases  brought  them  unto 

him ;  and  he  laid  his  hands  on  every  one  of  them, 

41  and  healed  them.  And  devils  also  came  out  of 
many,  crying  out,  and  saying,  Thou  art  Christ  the 
Son  of  God.  And  he  rebuking  ^/lem  suffered  them 
not  to  speak :  for  they  knew  that  he  was  Christ. 

42  And  when  it  was  day,  he  departed  and  went  into  Jesus  in 
a  desert  place :   and  the  people  sought  him,  and  place, 
came  unto  him,  and  stayed  him,  that  he  should 

43  not  depart  from  them.  And  he  said  unto  them, 
I  must  preach  the  kingdom  of  God  to  other  cities 

44  also :  for  therefore  am  I  sent.  And  he  preached 
in  the  synagogues  of  Galilee. 

5       And  it  came  to  pass,  that,  as  the  people  pressed  The  call  of 

,  '      ^^f,  11      Simon. 

Upon  hmi  to  hear  the  word  of  God,  he  stood  by 

2  the  lake  of  Gennesaret,  and  saw  two  ships  standing 
by  the  lake :  but  the  fishermen  were  gone  out  of 

3  them,  and  were  washing  Mm*  nets.  And  he  entered 
into  one  of  the  ships,  which  was  Simon's,  and 
prayed  him  that  he  would  thrust  out  a  little  from 
the  land.     And  he  sat  down,  and  taught  the  people 

4  out  of  the  ship.  Now  when  he  had  left  speaking, 
he  said  unto  Simon,  Launch  out  into  the  deep,  and 

5  let  down  your  nets  for  a  draught.  And  Simon 
answering  said  unto  him.  Master,  we  have  toiled  all 
the  night,  and  have  taken  nothing :  nevertheless 

6  at  thy  word  I  will  let  down  the  net.  And  when 
they  had  this  done,  they  inclosed  a  great  multitude 

7  of  fishes:  and  their  net  brake.  And  they  beckoned 
unto  ^keir  partners,  which  were  in  the  other  ship, 


56  ST.  LUKE 

Chap.  5    that  they  should  come  and  help  them.     And  they 
came,  and  filled  both  the  ships,  so  that  they  began 
to  sink.     When  Simon  Peter  saw  /V,  he  fell  down    8 
at  Jesus'   knees,  saying,  Depart  from  me;  for  I 
am  a  sinful  man,  O  Lord.     For  he  was  astonished,     9 
and  all  that  were  with  him,  at  the  draught  of  the 
fishes  which  they  had  taken :  and  so  was  also  James,   10 
and  John,  the  sons  of  Zebedee,  which  were  part- 
ners with  Simon.     And  Jesus  said  unto  Simon, 
Fear  not ;  from  henceforth  thou  shalt  catch  men. 
And  when  they  had  brought  their  ships  to  land,   n 
they  forsook  all,  and  followed  him. 
The  cure  of      And  it  came  to  pass,  when  he  was  in  a  certain  12 
a  eper.       ^|^y^  behold  a  man   full  of  leprosy  :   who  seeing 
Jesus  fell  on  his  face,  and  besought  him,  saying, 
Lord,  if  thou  wilt,  thou  canst  make  me  clean.    And  13 
he  put  forth  his  hand,  and  touched  him,  saying,  I 
will :  be  thou  clean.     And  immediately  the  leprosy 
departed  from  him.     And  he  charged  him  to  tell  14 
no  man  :  but  go,  and  shew  thyself  to  the  priest, 
and  offer  for  thy  cleansing,  according  as  Moses 
commanded,  for  a  testimony  unto  them.     But  so  15 
much  the  more  went  there  a  fame  abroad  of  him  : 
and  great  multitudes  came  together  to  hear,  and  to 
be  healed  by  him  of  their  infirmities.      And  he  16 
withdrew  himself  into  the  wilderness,  and  prayed. 
The  And  it  came  to  pass  on  a  certain  day,  as  he  was  17 

FeTdown  teaching,  that  there  were  Pharisees  and  doctors  of 
through  the  law  sitting  by,  which  were  come  out  of  every 
town  of  Galilee,  and  Judaea,  and  Jerusalem  :  and 
the  power  of  the  Lord  was  presoit  to  heal  them. 
And,  behold,  men  brought  in  a  bed  a  man  which  iS 
was  taken  with  a  palsy  :  and  they  sought  7tieans  to 


ST.  LUKE  57 

19  bring  him  in,  and  to  lay  him  before  him.     And    Chap.  5 
when  they  cculd  not  find  by  what  way  they  might 

bring  him  in  because  of  the  multitude,  they  went 
upon  the  housetop,  and  let  him  down  through  the 
tiling  with  his  couch  into  the  midst  before  Jesus. 

20  And  when  he  saw  their  faith,  he  said  unto  him, 

21  Man,  thy  sins  are  forgiven  thee.  And  the  scribes 
and  the  Pharisees  began  to  reason,  saying.  Who  is 
this  which  speaketh  blasphemies  ?     Who  can  for- 

22  give  sins,  but  God  alone?  But  when  Jesus  perceived 
their  thoughts  he  answering  said  unto  them,  What 

23  reason  ye  in  your  hearts?  Whether  is  easier,  to 
say.  Thy  sins  be  forgiven  thee ;  or  to  say,  Rise  up 

24  and  walk?  But  that  ye  may  know  that  the  Son 
of  man  hath  power  upon  earth  to  forgive  sins,  (he 
said  unto  the  sick  of  the  palsy,)  I  say  unto  thee, 
Arise,  and  take  up  thy  couch,  and  go  into  thine 

25  house.  And  immediately  he  rose  up  before  them, 
and  took  up  that  whereon  he  lay,  and  departed  to 

26  his  own  house,  glorifying  God.  And  they  were  all 
amazed,  and  they  glorified  God,  and  were  filled 
with  fear,  saying.  We  have  seen  strange  things  to 
day. 

27  And  after  these  things  he  went  forth,  and  saw  a  Levi  and 
publican,  named  Levi,  sitting  at  the  receipt  of  cus-  ucans. 

28  tom :  and  he  said  unto  him.  Follow  me.     And  he 

29  left  all,  rose  up,  and  followed  him.  And  Levi 
made  him  a  great  feast  in  his  own  house  :  and  there 
was  a  great  company  of  publicans  and  of  others 

30  that  sat  down  with  them.  But  their  scribes  and 
Pharisees  murmured  against  his  disciples,  saying. 
Why  do  ye  eat  and  drink  with  publicans  and  sin- 

31  ners  ?     And  Jesus  answering  said  unto  them,  They 


58 


ST.  LUKE 


Chap.  5    that  are  whole  need  not  a  physician  ;  out  they  that 

are  sick.     I  came  not  to  call  the  righteous,  but  32 
sinners  to  repentance. 

And  they  said  unto  him,  Why  do  the  disciples  33 
of  John  fast  often,  and  make  prayers,  and  likewise 
the  disciples  of  the  Pharisees ;  but  thine  eat  and 
drink  ?     And  he  said  unto  them,  Can  ye  make  34 
the  children  of  the  bridechamber  fast,  while  the 
bridegroom  is  with  them  ?     But  the  days  will  come,  35 
when  the  bridegroom  shall  be  taken  away  from 
them,  and  then  shall  they  fast  in  those  days.    And  36 
he  spake  also  a  parable  unto  them  ;  No  man  put- 
teth  a  piece  of  a  new  garment  upon  an  old ;   if 
otherwise,  then  both  the  new  maketh  a  rent,  and 
the  piece  that  was  take7i  out  of  the  new  agreeth 
not  with  the  old.     And  no  man  putteth  new  wine  37 
into  old  bottles ;  else  the  new  wine  will  burst  the 
bottles,  and  be  spilled,  and  the  bottles  shall  perish. 
But  new  wine  must  be  put  into  new  bottles  ;  and  38 
both  are  preserved.     No  man  also  having  drunk  39 
old  zvine  straightway  desireth  new  :  for  he  saith. 
The  old  is  better. 

And  it  came  to   pass  on  the  second  sabbath  6 
after  the  first,  that  he  went  through  the  corn  fields  ; 
and  his  disciples  plucked  the  ears  of  corn,  and  did 
eat,  rubbing  thein  in  their  hands.     And  certain  of  2 
the  Pharisees  said   unto  them,  Why  do  ye  that 
which  is  not  lawful  to  do  on  the  sabbath  days  ? 
And  Jesus  answering  them  said,  Have  ye  not  read  3 
so  much  as  this,  what  David  did,  when  himself  was 
an  hungred,  and  they  which  were  with  him  ;  how  4 
he  went  into  the  house  of  God,  and  did  take  and 
eat  the  shewbread,   and  gave  also  to  them  that 


ST.  LUKE  59 

were  with  him  ;  which  it  is  not  lawful  to  eat  but    Chap.  6 

5  for  the  priests  alone  ?  And  he  said  unto  them, 
That  the  Son  of  man  is  Lord  also  of  the  sabbath. 

6  And  it  came  to  pass  also  on  another  sabbath,  curing 
that  he  entered  into  the  synagogue  and  taught :  ^j^gred 
and  there  was  a  man  whose  right  hand  was  withered,  hand  on 

7  And    the    scribes    and    Pharisees    watched    him.  bath, 
whether  he  would  heal  on  the  sabbath  day ;   that 

8  they  might  find  an  accusation  against  him.  But 
he  knew  their  thoughts,  and  said  to  the  man  which 
had  the  withered  hand.  Rise  up,  and  stand  forth 
in   the   midst.     And   he   arose   and   stood  forth. 

9  Then  said  Jesus  unto  them,  I  will  ask  you  one 
thing ;  Is  it  lawful  on  the  sabbath  days  to  do  good, 

lo  or  to  do  evil?  to  save  life,  or  to  destroy  itl  And 
looking  round  about  upon  them  all,  he  said  unto 
the  man^  Stretch  forth  thy  hand.     And  he  did  so  : 

ri  and  his  hand  was  restored  whole  as  the  other.  And 
they  were  filled  with  madness ;  and  communed 
one  with  another  what  they  might  do  to  Jesus. 

T2       And  it  came  to  pass  in  those  days,  that  he  went  The  choke 
out  into  a  mountain  to  pray,  and  continued  all  Twelve. 

13  night  in  prayer  to  God.  And  when  it  was  day,  he 
called  unto  him  his  disciples  :  and  of  them  he  chose 

14  twelve,  whom  also  he  named  apostles ;  Simon, 
(whom   he   also  named  Peter,)  and  Andrew  his 

15  brother,  James  and  John,  Phihp  and  Bartholomew, 
Matthew  and  Thomas,  James  the  son  of  Alphaeus, 

16  and  Simon  called  Zelotes,  and  Judas  the  brother 
of  James,  and  Judas  Iscariot,  which  also  was  the 

17  traitor.  And  he  came  down  with  them,  and  stood 
in  the  plain,  and  the  company  of  his  disciples,  and 
a  great  multitude  of  people  out  of  all  Judaea  and 


6o 


ST.  LUKE 


Chap.  6 


The 

Beatitudes 
and  La- 
menta- 
tions. 


Jerusalem,  and  from  the  sea  coast  of  Tyre  and 
Sidon,  which  came  to  hear  him,  and  to  be  healed 
of  their  diseases ;  and  they  that  were  vexed  with  i8 
unclean  spirits :  and  they  were  healed.     And  the  19 
whole  multitude  sought  to  touch  him  :  for  there 
went  virtue  out  of  him,  and  healed  thcJii  all. 

And  he  lifted  up  his  eyes  on  his  disciples,  and  20 
said,  Blessed  be  ye  poor  :  for  your's  is  the  kingdom 
of  God.     Blessed  are  ye  that  hunger  now  :  for  ye  21 
shall  be  filled.     Blessed  are  ye  that  weep  now  :  for 
ye  shall  laugh.     Blessed  are  ye,  when  men  shall  22 
hate  you,  and  when  they  shall  separate  -^qm  from 
their  coitipany^  and  shall  reproach  you,  and  cast  out 
your  name  as  evil,  for  the  Son  of  man's  sake.     Re-  23 
joice  ye  in  that  day,  and  leap  for  joy  :  for,  behold, 
your  reward  is  great  in  heaven :   for  in  the  like 
■manner  did  their  fathers  unto  the  prophets.     But  24 
woe  unto  you  that  are  rich  !  for  ye  have  received 
your  consolation.    Woe  unto  you  that  are  full !  for  25 
ye  shall  hunger.    Woe  unto  you  that  laugh  now !  for 
ye  shall  mourn  and  weep.     Woe  unto  you,  when  26 
all  men  shall  speak  well  of  you  !  for  so  did  their 
fathers  to  the  false  prophets.     But  I  say  unto  you  27 
which  hear,  Love  your  enemies,  do  good  to  them 
which  hate  you,  bless  them  that  curse  you,  and  28 
pray  for  them  which  despitefully  use  you.    And  29 
unto  him  that  smiteth  thee  on  the  one  cheek  offer 
also  the  other ;  and  him  that  taketh  away  thy  cloke 
forbid  not  to  take  thy  coat  also.     Give  to  every  30 
man  that  asketh  of  thee  ;  and  of  him  that  taketh 
away  thy  goods  ask  them  not  again.     And  as  ye  31 
would  that  men  should  do  to  you,  do  ye  also  to 
them  likewise.     For  if  ye  love  them  which  love  32 


ST.  LUKE  6i 

you,  wnat  thank  have  ye?   for    sinners  also  love    Chap. 6 

33  those  that  love  them.  And  if  ye  do  good  to  them 
which  do  good  to  you,  what  thank-  have  ye  ?  for 

34  sinners  also  do  even  the  same.  And  if  ye  lend  to 
them  of  whom  ye  hope  to  receive,  what  thank  have 
ye  ?  for  sinners  also  lend  to  sinners,  to  receive  as 

35  much  again.  But  love  ye  your  enemies,  and  do 
good,  and  lend,  hoping  for  nothing  again  ;  and 
your  reward  shall  be  great,  and  ye  shall  be  the 
children  of  the  Highest :  for  he  is  kind  unto  the 

36  unthankful  and  to  the  evil.     Be  ye  therefore  mer- 

37  ciful,  as  your  Father  also  is  merciful.  Judge  not, 
and  ye  shall  not  be  judged  :  condemn  not,  and  ye 
shall  not  be  condemned :  forgive,  and  ye  shall  be 

38  forgiven  :  give,  and  it  shall  be  given  unto  you ; 
good  measure,  pressed  down^  and  shaken  together, 
and  running  over,  shall  men  give  into  your  bosom. 
For  with  the  same  measure  that  ye  mete  withal  it 

39  shall  be  measured  to  you  again.     And  he  spake  a  on  blind 
parable  unto  them,  Can  the  blind  lead  the  blind  ?  s^ifes.tbe 

^  '  mote  and 

40  shall  they  not  both  fall  into  the  ditch  ?     The  dis-  the  beam, 

ciple  is  not  above  his  master :  but  every  one  that  J^^®^  ^^^ 

41  is  perfect  shall  be  as  his  master.     And  why  be- fruit. 
boldest  thou  the  mote  that  is  in  thy  brother's  eye, 

but  perceivest  not  the  beam  that  is  in  thine  own 

42  eye  ?  Either  how  canst  thou  say  to  thy  brother. 
Brother,  let  me  pull  out  the  mote  that  is  in  thine 
eye,  when  thou  thyself  beholdest  not  the  beam  that 
is  in  thine  own  eye  ?  Thou  hypocrite,  cast  out  first 
the  beam  out  of  thine  own  eye,  and  then  shalt 
thou  see  clearly  to  pull  out  the  mote  that  is  in  thy 

43  brother's  eye.  For  a  good  tree  bringeth  not  forth 
corrupt  fruit;    neither  doth  a  corrupt  tree  bring 


62 


ST.  LVKE 


Chap.  6     forth  good  fruil.     For  every  tree  is  known  by  his  44 
own  fruit.     For  of  thorns  men  do  not  gather  figs, 
nor  of  a  bramble  bush  gather  they  grapes.     A  45 
good  man  out  of  the  good  treasure  of  his  heart 
bringeth  forth  that  which  is  good ;    and  an  evil 
man  out  of  the  evil  treasure  of  his  heart  bringeth 
forth  that  which  is  evil :  for  of  the  abundance  of 
rhetwo      the  heart  his  mouth  speaketh.     And  why  call  ye  46 
louses.       ^g^  Lord,   Lord,  and  do  not   the   things  which 

I  say?    Whosoever  cometh  to  me,  and  heareth  47 
my  sayings,  and  doeth  them,  I  wull  shew  you  to 
whom  he  is  like  :    he  is  like  a  man  which  built  an  48 
house,  and  digged  deep,  and  laid  the  foundation 
on  a  rock :  and  when  the  flood  arose,  the  stream 
beat  vehemently  upon  that  house,  and  could  not 
shake  it :    for  it  was  founded  upon  a  rock.     But  49 
he  that  heareth,   and  doeth  not,   is  like  a  man 
that  without  a  foundation  built  an  house  upon 
the   earth ;    against  which   the   stream   did    beat 
vehemently,  and  immediately  it  fell ;  and  the  ruin 
of  that  house  was  great. 

Now  when  he  had  ended  all  his  sayings  in  the  7 
audience  of  the  people,  he  entered  into  Capernaum. 
And  a  certain  centurion's  servant,  who  was  dear  2 
unto  him,  was  sick,  and  ready  to  die.     And  when  3 
he  heard  of  Jesus,  he  sent  unto  him  the  elders  of 
the  Jews,  beseeching  him  that  he  would  come  and 
heal  his  servant.     And  when  they  came  to  Jesus,  4 
they  besought  him  instantly,  saying,  That  he  was 
worthy  for  whom  he  should  do  this  :  for  he  loveth  5 
our  nation,   and   he  hath  built  us  a  synagogue. 
Then  Jesus  went  with  them.     And  when  he  was  6 
now  not  far  from  the  house,  the  centurion  sent 


ST.  LUKE  63 

friends  to  him,  saying  unto  him,  Lord,  trouble  not     Chap.  7 
thyself:  for  I  am  not  worthy  that  thou  shouldest 

7  enter  under  my  roof:  wherefore  neither  thought 
I  myself  worthy  to  come  unto  thee :    but  say  in 

8  a  word,  and  my  servant  shall  be  healed.  For 
I  also  am  a  man  set  under  authority,  having  under 
me  soldiers,  and  I  say  unto  one.  Go,  and  he 
goeth;  and  to  another.  Come,  and  he  cometh; 
and   to   my  servant,   Do   this,    and   he   doeth  it. 

9  When  Jesus  heard  these  things,  he  marvelled  at 
him,  and  turned  him  about,  and  said  unto  the 
people  that  followed  him,  I  say  unto  you,  I  have 

10  not  found  so  great  faith,  no,  not  in  Israel.  And 
they  that  were  sent,  returning  to  the  house,  found 
the  servant  whole  that  had  been  sick. 

11  And  it  came  to  pass  the  day  after,  that  he  went  The 
into  a  city  called  Nain ;  and  many  of  his  disciples  7on*at'^ 

12  went  with  him,  and  much  people.     Now  when  he  Nain. 
came  nigh  to  the  gate  of  the  city,  behold,  there 
was  a  dead  man  carried  out,  the  only  son  of  his 
mother,  and  she  was  a  widow :  and  much  people 

13  of  the  city  was  with  her.  And  when  the  Lord 
saw  her,  he  had  compassion  on  her,  and  said  unto 

14  her,  Weep  not.  And  he  came  and  touched  the 
bier :  and  they  that  bare  him  stood  still.     And  he 

15  said,  Young  man,  I  say  unto  thee.  Arise.  And 
he  that  was  dead  sat  up,  and   began  to  speak. 

16  And  he  delivered  him  to  his  mother.  And  there 
came  a  fear  on  all :  and  they  glorified  God,  saying. 
That  a  great  prophet  is  risen  up  among  us ;  and, 

17  That  God  hath  visited  his  people.  And  this 
rumour  of  him  went  forth  throughout  all  Judaea, 
and  throughout  all  the  region  round  about. 


64 


ST.  LUKE 


Chap.  7        And  the  disciples  of  John  shewed  him  of  all  i8 
these  things.   And  John  calling  unto  him  two  of  his  19 
disciples  sent  them  to  Jesus,  saying,  Art  thou  he 
that  should  come  ?  or  look  we  for  another?    When  20 
the  men  were  come  unto  him,  they  said,  John 
Baptist  hath  sent  us  unto  thee,  saying.  Art  thou 
he  that  should  come?    or  lock  we  for  another? 
And  in  that  same  hour  he  cured  many  of  their  21 
infirmities  and  plagues,  and  of  evil  spirits ;    and 
unto  many  that  ivere  blind  he  gave  sight.     Then  22 
Jesus  answering  said  unto  them,   Go  your  way, 
and  tell  John  what  things  ye  have  seen  and  heard  ; 
how  that  the  blind  see,  the  lame  walk,  the  lepers 
are  cleansed,  the  deaf  hear,  the  dead  are  raised, 
to  the  poor  the  gospel  is  preached.     And  blessed  23 
is  he^  whosoever  shall  not  be  offended  in  me. 

And  when  the  messengers  of  John  were  departed,  24 
he  began  to  speak  unto  the  people  concerning 
John,  What  went  ye  out  into  the  wilderness  for  to 
see?    A  reed  shaken  with  the  wind?    But  what  25 
went  ye  out  for  to  see?    A  man  clothed  in  soft 
raiment?     Behold,    they  which    are    gorgeously 
apparelled,  and  live  delicately,  are  in  kings'  courts. 
But  what  went  ye  out  for  to  see  ?  A  prophet  ?  Yea,  26 
I  say  unto  you,  and  much  more  than  a  prophet. 
This  is  he^  of  whom  it  is  written.  Behold,  I  send 
my  messenger  before  thy  face,  which  shall  prepare 
thy  way  before  thee.     For  I  say  unto  you,  Among 
those  that  are  born  of  women  there  is  not  a  greater 
prophet  than  John  the  Baptist :  but  he  that  is  least 
in  the  kingdom  of  God  is  greater  than  he.     And  29 
all  the  people  that  heard  him,  and  the  publicans, 
justified  God,  being  baptized  with  the  baptism  of 


^7 


28 


ST.  LUKE  65 

30  John.      But  the   Pharisees  and   lawyers  rejected    chap.  7 
the  counsel  of  God  against  themselves,  being  not 

31  baptized  of  him.     And  the  Lord  said,  Whereunto  A  perverse 
then  shall  I  liken  the  men  of  this  generation  ?  and  tion. 

32  to  what  are  they  like  ?  They  are  like  unto  children 
sitting  in  the  marketplace,  and  calling  one  to 
another,  and  saying.  We  have  piped  unto  you, 
and  ye  have  not  danced ;    we  have  mourned  to 

33  you,  and  ye  have  not  wept.  For  John  the  Baptist 
came  neither  eating  bread  nor  drinking  wine ;  and 

34  ye  say,  He  hath  a  devil.  The  Son  of  man  is 
come  eating  and  drinking;  and  ye  say,  Behold 
a  gluttonous  man,  and  a  winebibber,  a  friend  of 

35  pubhcans  and  sinners  !  But  wisdom  is  justified 
of  all  her  children. 

36  And  one  of  the  Pharisees  desired  him  that  heThepeni- 
would   eat   with   him.      And    he   went   into    the  *®" ' 

37  Pharisee's  house,  and  sat  down  to  meat.  And, 
behold,  a  woman  in  the  city,  which  was  a  sinner, 
when  she  knew  that  Jesus  sat  at  meat  in  the 
Pharisee's   house,    brought   an    alabaster   box   of 

38  ointment,  and  stood  at  his  feet  behind  him 
weeping,  and  began  to  wash  his  feet  with  tears, 
and  did  wipe  the7n  with  the  hairs  of  her  head, 
and  kissed  his  feet,  and  anointed  them  with  the 

39  ointment.  Now  when  the  Pharisee  which  had 
bidden  him  saw  //,  he  spake  within  himself, 
saying.  This  man,  if  he  were  a  prophet,  would 
have  known  who  and  what  manner  of  woman  this 

40  is  that  toucheth  him :  for  she  is  a  sinner.  And 
Jesus  answering  said  unto  him,  Simon,  I  have 
somewhat  to  say  unto  thee.     And  he  saith,  Master, 

41  say  on.     There  was  a  certain  creditor  which  had 

F 


66  ST.  LUKE 

Chap.  7    two  debtors :   the  one  owed  five  hundred  pence, 

and  the  other  fifty.     And  when  they  had  nothing  42 
to  pay,  he  frankly  forgave  them  both.     Tell  me 
therefore,   which    of  them   will   love   him   most? 
Simon  answered  and  said,  I  suppose  that  he^  to  4,1 
whom  he  forgave  most.     And  he  said  unto  him, 
Thou  hast  rightly  judged.     And  he  turned  to  the  44 
woman,  and   said   unto    Simon,   Seest   thou   this 
woman?   I  entered  into  thine  house,  thou  gavest 
me  no  water  for  my  feet :   but  she  hath  washed 
my  feet  with  tears,  and  wiped  them  with  the  hairs 
of  her  head.     Thou  gavest  me  no  kiss :  but  this  45 
woman  since  the  time  I  came  in  hath  not  ceased 
to  kiss  my  feet.    My  head  with  oil  thou  didst  not  46 
anoint :   but  this  woman  hath  anointed  my  feet 
with  ointment.     Wherefore  I  say  unto  thee.  Her  47 
sins,  which  are  many,  are  forgiven ;  for  she  loved 
much  :    but   to  whom  little  is  forgiven,  the  same 
loveth  little.     And  he  said  unto  her.  Thy  sins  are  48 
forgiven.     And  they  that  sat  at   meat  with  him  49 
began  to  say  within  themselves,  Who  is  this  that 
forgiveth  sins  also?    And  he  said  to  the  woman,  50 
Thy  faith  hath  saved  thee ;  go  in  peace. 
Minister-         And  it  came  to  pass  afterward,  that  he  went  8 
ingwomen.  throughout  every  city  and  village,  preaching  and 
shewing  the  glad  tidings  of  the  kingdom  of  God : 
and  the  twelve  were  with  him,  and  certain  women,   2 
which   had   been   healed  of  evil   spirits  and   in- 
firmities,  Mary  called   Magdalene,   out  of  whom 
went  seven  devils,  and  Joanna  the  wife  of  Chuza  3 
Herod's  steward,  and  Susanna,  and  many  others, 
which  ministered  unto  him  of  their  substance. 

And  when  much  people  were  gathered  together,  4 


ST.  LUKE  67 

and  were  come  to  him  out  of  every  city,  he  spake     Chap.  8 

5  by  a  parable :  A  sower  went  out  to  sow  his  seed :  The 

and  as  he  sowed,  some  fell  by  the  way  side :   and  parable  of 
J      1        r      1        r     1  .the  Sower. 

It  was  trodden  down,   and   the  fowls  of  the  air 

6  devoured  it.  And  some  fell  upon  a  rock;  and 
as  soon  as  it  was   sprung  up,  it  withered  away, 

7  because  it  lacked  moisture.  And  some  fell  among 
thorns ;    and  the  thorns   sprang  up  with  it,  and 

8  choked  it.  And  other  fell  on  good  ground,  and 
sprang  up,  and  bare  fruit  an  hundredfold.  And 
when  he  had  said  these  things,  he  cried.  He  that 

9  hath  ears  to  hear,  let  him  hear.    And  his  disciples  The 
asked  him,  saying.  What  might  this  parable  be  ?  expfained. 

10  And  he  said.  Unto  you  it  is  given  to  know  the 
mysteries  of  the  kingdom  of  God ;  but  to  others 
in  parables;  that  seeing  they  might  not  see,  and 

11  hearing  they  might  not  understand.  Now  the 
parable  is  this :    The  seed  is  the  word  of  God. 

12  Those  by  the  way  side  are  they  that  hear;  then 
cometh  the  devil,  and  taketh  away  the  word  out 
of  their  hearts,  lest  they  should   believe  and  be 

13  saved.  They  on  the  rock  are  they,  which,  when 
they  hear,  receive  the  word  with  joy;  and  these 
have  no  root,  which  for  a  while  believe,  and  in 

14  time  of  temptation  fall  away.  And  that  which  fell 
among  thorns  are  they,  which,  when  they  have 
heard,  go  forth,  and  are  choked  with  cares  and 
riches  and  pleasures  of  this  life,  and  bring  no  fruit 

15  to  perfection.  But  that  on  the  good  ground  are 
they,  which  in  an  honest  and  good  heart,  having 
heard  the  word,  keep  //,  and  bring  forth  fruit  with 
patience. 

16  No    man,   when    he    hath    lighted    a   candle,  The  lamp. 

F  2 


68 


ST.  LUKE 


Chap.  8 


Christ's 
mother  and 
brothers. 


Jesus  in 
the  storm. 


The  de 
mons  and 
the  swine. 


covereth  it  with  a  vessel,  or  putteth  it  under  a 
bed ;  but  setteth  //  on  a  candlestick,  that  they 
which  enter  in  may  see  the  light.  For  nothing  17 
is  secret,  that  shall  not  be  made  manifest ;  neither 
any  thing  hid,  that  shall  not  be  known  and  come 
abroad.  Take  heed  therefore  how  ye  hear:  for  18 
whosoever  hath,  to  him  shall  be  given ;  and  who- 
soever hath  not,  from  him  shall  be  taken  even 
that  which  he  seemeth  to  have. 

Then  came  to  him  his  mother  and  his  brethren,  19 
and  could  not  come  at  him  for  the  press.     And  it  20 
was  told  him  by  certain  which  said,  Thy  mother 
and  thy  brethren  stand  without,   desiring  to  see 
thee.     And  he  answered  and  said  unto  them,  My  21 
mother  and  my  brethren  are  these  which  hear  the 
word  of  God,  and  do  it. 

Now  it  came  to  pass  on  a  certain  day,  that  he  22 
went  into  a  ship  with  his  disciples :  and  he  said 
unto  them.  Let  us  go  over  unto  the  other  side  of 
the  lake.     And  they  launched  forth.     But  as  they  23 
sailed  he  fell  asleep  :  and  there  came  down  a  storm 
of  wind  on  the  lake ;   and  they  were  filled  with 
water^  and  were  in  jeopardy.     And  they  came  to  24 
him,  and  awoke  him,  saying.  Master,  master,  we 
perish.     Then  he  arose,  and  rebuked  the  wind  and 
the  raging  of  the  water  :  and  they  ceased,  and  there 
was  a  calm.     And  he  said  unto  them,  Where  is  25 
your  faith  ?  And  they  being  afraid  wondered,  saying 
one  to  another,  What  manner  of  man  is  this !  for 
he  commandeth  even  the  winds  and  water,  and 
they  obey  him. 

And  they  arrived  at  the  country  of  the  Gadarenes,  26 
which  is  over  against  Galilee.     And  when  he  went  27 


ST.  LUKE  69 

forth  to  land,   there  met  him  out  of  the  city  a    Chap.  8 
certain  man,  which  had  devils  long  time,  and  ware 
no  clothes,  neither  abode  in  any  house,  but  in  the 

28  tombs.  When  he  saw  Jesus,  he  cried  out,  and  fell 
down  before  him,  and  with  a  loud  voice  said,  What 
have  I  to  do  with  thee,  Jesus,  thou  Son  of  God 

29  most  high  ?  I  beseech  thee,  torment  me  not.  (For 
he  had  commanded  the  unclean  spirit  to  come  out 
of  the  man.  For  oftentimes  it  had  caught  him  : 
and  he  was  kept  bound  with  chains  and  in  fetters ; 
and  he  brake  the  bands,  and  was  driven  of  the 

30  devil  into  the  wilderness.)  And  Jesus  asked  him, 
saying,  What  is  thy  name  ?    And  he  said.  Legion  : 

31  because  many  devils  were  entered  into  him.  And 
they  besought  him  that  he  would  not  command 

32  them  to  go  out  into  the  deep.  And  there  was  there 
an  herd  of  many  swine  feeding  on  the  mountain  : 
and  they  besought  him  that  he  would  suffer  them 

33  to  enter  into  them.  And  he  suffered  them.  Then 
went  the  devils  out  of  the  man,  and  entered  into 
the  swine  :  and  the  herd  ran  violently  down  a  steep 

34  place  into  the  lake,  and  were  choked.  When  they 
that  fed  them  saw  what  was  done,  they  fled,  and 
went  and  told  it  in  the  city  and  in  the  country. 

35  Then  they  went  out  to  see  what  was  done ;  and 
came  to  Jesus,  and  found  the  man,  out  of  whom 
the  devils  were  departed,  sitting  at  the  feet  of  Jesus, 
clothed,  and  in  his  right  mind :   and  they  were 

36  afraid.  They  also  which  saw  it  told  them  by  what 
means  he  that  was  possessed  of  the  devils  was 

37  healed.  Then  the  whole  multitude  of  the  country 
of  the  Gadarenes  round  about  besought  him  to 
depart  from  them ;  for  they  were  taken  with  great 


70 


ST.  LUKE 


Chap.  8    fear :  and  he  went  up  into  the  ship,  and  returned 
""  back  again.     Now  the  man  out  of  whom  the  devils  38 

were  departed  besought  him  that  he  might  be  with 
him  :  but  Jesus  sent  him  away,  saying.  Return  to  39 
thine  own  house,  and  shew  how  great  things  God 
hath  done  unto  thee.  And  he  went  his  way,  and 
published  throughout  the  whole  city  how  great 
things  Jesus  had  done  unto  him. 

fairus.  And   it  came   to   pass,  that,  when   Jesus  was  40 

returned,  the  people  gladly  received  him  :  for  they 
were  all  waiting  for  him.     And,  behold,  there  came  41 
a  man  named  Jairus,  and  he  was  a  ruler  of  the 
synagogue :   and  he  fell  down  at  Jesus*  feet,  and 
besought  him  that  he  would  come  into  his  house : 
for  he  had  one  only  daughter,  about  twelve  years  42 
of  age,  and  she  lay  a  dying.     But  as  he  went  the 
people  thronged  him.     And  a  woman  having  an  43 
issue  of  blood  twelve  years,  which  had  spent  all 
her  living  upon  physicians,  neither  could  be  healed 
of  any,  came  behind  him^  and  touched  the  border  44 
of  his  garment :  and  immediately  her  issue  of  blood 
stanched.      And   Jesus  said.  Who  touched  me?  45 
When  all  denied^  Peter  and  they  that  were  with 
him  said.  Master,  the  multitude  throng  thee  and 
press  thee^  and  say  est  thou,  Who  touched   me? 
And  Jesus  said.  Somebody  hath  touched  me :  for  46 
I  perceive  that  virtue  is  gone  out  of  me.      And  47 
when  the  woman  saw  that  she  was  not  hid,  she 
came  trembling,  and  falling  down  before  him,  she 
declared  unto  him  before  all  the  people  for  what 
cause  she  had  touched   him,  and  how  she  was 
healed    immediately.      And    he    said    unto   her,  48 
Daughter,  be  of  good  comfort :    thy  faith   hath 


ST.  LUKE  71 

49  made  thee  whole;  go  in  peace.  While  he  yet  chap. 8 
spake,  there  cometh  one  from  the  ruler  of  the  xherais- 
synagogue's  house^  saying  to  him,  Thy  daughter  is  ing  of  ^ 

50  dead ;  trouble  not  the  Master.  But  when  Jesus  daughter, 
heard   /V,    he  answered    him,    saying.    Fear   not : 

51  believe  only,  and  she  shall  be  made  whole.  And 
when  he  came  into  the  house,  he  suffered  no  man 
to  go  in,  save  Peter,  and  James,  and  John,  and 

53  the  father  and  the  mother  of  the  maiden.  And  all 
wept,  and  bewailed  her :  but  he  said,  Weep  not ; 

63  she  is  not  dead,  but  sleepeth.     And  they  laughed 

54  him  to  scorn,  knowing  that  she  was  dead.  And 
he  put  them  all  out,  and  took  her  by  the  hand, 

55  and  called,  saying.  Maid,  arise.  And  her  spirit 
came  again,  and  she  arose  straightway :    and  he 

56  commanded  to  give  her  meat.  And  her  parents 
were  astonished :  but  he  charged  them  that  they 
should  tell  no  man  what  was  done, 

9      Then  he  called  his  twelve  disciples  together,  and  The  com- 
gave  them  power  and  authority  over  all  devils,  and  ^the°" 

2  to  cure  diseases.     And  he  sent  them  to  preach  Twelve. 

3  the  kingdom  of  God,  and  to  heal  the  sick.  And 
he  said  unto  them,  Take  nothing  for  your  journey, 
neither  staves,  nor  scrip,  neither  bread,   neither 

4  money;  neither  have  two  coats  apiece.  And 
whatsoever  house  ye  enter  into,  there  abide,  and 

5  thence  depart.  And  whosoever  will  not  receive 
you,  when  ye  go  out  of  that  city,  shake  off  the  very 
dust  from  your  feet  for  a  testimony  against  them. 

6  And  they  departed,  and  went  through  the  towns, 
preaching  the  gospel,  and  healing  every  where. 

7  Now  Herod  the  tetrarch  heard  of  all  that  was  Herod's 
done  by  him  :  and  he  was  perplexed,  because  that  P«^^e^^'>- 


72  ST.  LUKE 

Chap.  9    it  was  said  of  some,  that  John  was  risen  from  the 

dead  ;  and  of  some,  that  Elias  had  appeared ;  and    8 

of  others,  that  one  of  the  old  prophets  was  risen 

again.     And  Herod  said,  John  have  I  beheaded :    9 

but  who  is  this,  of  whom  I  hear  such  things?   And 

he  desired  to  see  him.    . 

The  loaves      And  the  apostles,  when  they  were  returned,  told  10 
and  fishes,  j^-^^^  ^jj  ^^^^  ^^^^  ^^^  ^^^^^      ^^^  j^^  ^^^^  ^^^^^ 

and  went  aside  privately  into  a  desert  place  be- 
longing to  the  city  called  Bethsaida.      And  the  n 
people,  when  they  knew  //,  followed  him :   and 
he  received  them,  and  spake  unto  them  of  the 
kingdom  of  God,  and  healed  them  that  had  need 
of  healing.     And  when  the  day  began  to  wear  12 
away,  then  came  the  twelve,  and  said  unto  him, 
Send  the  multitude  away,  that  they  may  go  into 
the  towns  and  country  round  about,  and  lodge, 
and  get  victuals :  for  we  are  here  in  a  desert  place. 
But  he  said  unto  them.  Give  ye  them  to  eat.     And  13 
they  said.  We  have  no  more  but  five  loaves  and  two 
fishes ;  except  we  should  go  and  buy  meat  for  all 
this  people.     For  they  were  about  five  thousand  14 
men.     And  he  said  to  his  disciples.  Make  them 
sit  down  by  fifties  in  a  company.     And  they  did  15 
so,  and  made  them  all  sit  down.     Then  he  took  16 
the  five  loaves  and  the  two  fishes,  and  looking  up 
to  heaven,  he  blessed  them,  and  brake,  and  gave 
to  the  disciples  to  set  before  the  multitude.     And  j  7 
they  did  eat,  and  were  all  filled :   and  there  was 
taken  up  of  fragments  that  remained  to  them  twelve 
baskets. 

And  it  came  to  pass,  as  he  was  alone  praying,  18 
his  disciples  were  with  him  :  and  he  asked  them, 


ST.  LUKE  73 

19  saying,  Whom  say  the  people  that  I  am  ?     They    Chap.  0 
answering  said,  John  the  Baptist ;    but  some  say,  doctrine  of 
Ehas  ;  and  others  say,  that  one  of  the  old  prophets  tbe  cross. 

20  is  risen  again.  He  said  unto  them,  But  whom  say 
ye  that  I  am?     Peter  answering  said,  The  Christ 

21  of  God.     And  he  straitly  charged  them,  and  com- 
23  manded  f/iem  to  tell  no  man  that  thing;   saying, 

The  Son  of  man  must  suffer  many  things,  and  be 
rejected  of  the  elders  and  chief  priests  and  scribes, 
and  be  slain,  and  be  raised  the  third  day. 

23  And  he  said  to  t/iem  all,  If  any  man  will  come 
after  me,  let  him  deny  himself,  and  take  up  his 

24  cross  daily,  and  follow  me.  For  whosoever  will 
save  his  life  shall  lose  it :  but  whosoever  will  lose 

25  his  life  for  my  sake,  the  same  shall  save  it.  For 
what  is  a  man  advantaged,  if  he  gain  the  whole 

26  world,  and  lose  himself,  or  be  cast  away  ?  For 
whosoever  shall  be  ashamed  of  me  and  of  my 
words,  of  him  shall  the  Son  of  man  be  ashamed, 
when  he  shall  come  in  his  own  glory,  and  in  his 

27  Father's,  and  of  the  holy  angels.  But  I  tell  you 
of  a  truth,  there  be  some  standing  here,  which 
shall  not  taste  of  death,  till  they  see  the  kingdom 
of  God. 

28  And  it  came  to  pass  about  an  eight  days  after  The  Trans- 
these  sayings,  he  took  Peter  and  John  and  James,  fi^^^*^^"* 

29  and  went  up  into  a  mountain  to  pray.  And  as  he 
prayed,  the  fashion  of  his  countenance  was  altered, 

30  and  his  raiment  was  white  and  glistering.  And, 
behold,  there  talked  with  him  two  men,  which 

31  were  Moses  and  Elias  :  who  appeared  in  glory,  and 
spake  of  his  decease  which  he  should  accomplish 

32  at  Jerusalem.     But  Peter  and  they  that  were  with 


74  ST.  LUKE 

Chap.  9     him  were  heavy  with  sleep :  and  when  they  were 
awake,  they  saw  his  glory,  and  the  two  men  that 
stood  with  him.      And  it  came  to  pass,  as  they  33 
departed  from  him,  Peter  said  unto  Jesus,  Master, 
it  is  good  for  us  to  be  here  :  and  let  us  make  three 
tabernacles ;  one  for  thee,  and  one  for  Moses,  and 
one  for  Elias :  not  knowing  what  he  said.    While  he  34 
thus  spake,  there  came  a  cloud,  and  overshadowed 
them :   and  they  feared  as  they  entered  into  the 
cloud.     And  there  came  a  voice  out  of  the  cloud,  35 
saying.  This  is  my  beloved  Son  :  hear  him.     And  36 
when  the  voice  was  past,  Jesus  was  found  alone. 
And  they  kept  //  close,  and  told  no  man  in  those 
days  any  of  those  things  which  they  had  seen. 

And  it  came  to  pass,  that  on  the  next  day,  when  37 
they  were  come  down  from  the  hill,  much  people 
met  him.     And,  behold,  a  man  of  the  company  38 
cried  out,  saying.  Master,  I  beseech  thee,  look  upon 
my  son  :  for  he  is  mine  only  child.    And,  lo,  a  spirit  39 
taketh  him,  and  he  suddenly  crieth  out;   and  it 
teareth  him  that  he  foameth  again,  and  bruising 
him  hardly  departeth  from  him.     And  I  besought  40 
thy  disciples  to  cast  him  out ;  and  they  could  not. 
And  Jesus  answering  said,  O  faithless  and  perverse  41 
generation,  how  long  shall  I  be  with  you,  and  suffer 
you  ?     Bring  thy  son  hither.     And  as  he  was  yet  42 
a  coming,  the  devil  threw  him  down,  and  tare  him. 
And  Jesus  rebuked  the  unclean  spirit,  and  healed 
the  child,  and  delivered  him  again  to  his  father. 

And  they  were  all  amazed  at  the  mighty  power  43 
of  God.     But  while  they  v/ondered  every  one  at 
all  things  which  Jesus  did,  he  said  unto  his  dis- 
ciples, Let  these  sayings  sink  down  into  your  ears  :  44 


ST.  LUKE  75 

for  the  Son  of  man  shall  be  delivered  into  the     Chap.  9 
^5  hands  of  men.     But  they  understood  not  this  say- 
ing,  and  it  was  hid  from  them,  that  they  perceived 
it  not :  and  they  feared  to  ask  him  of  that  saying. 

46  Then  there  arose  a  reasoning  among  them,  which  The  uttie 

47  of  them  should  be  greatest.     And  Jesus,  perceiving  t^i^un."^ 
the  thought  of  their  heart,  took  a  child,  and  set  attached 

48  him  by  him,  and  said  unto  them,  Whosoever  shall 
receive  this  child  in  my  name  receiveth  me  1  and 
whosoever  shall  receive  me  receiveth  him  that  sent 
me :  for  he  that  is  least  among  you  all,  the  same 
shall  be  great. 

49  And  John  answered  and  said,  Master,  we  saw 
one  casting  out  devils  in  thy  name;  and  we  forbad 

50  him,  because  he  followeth  not  with  us.  And  Jesus 
said  unto  him,  Forbid  him  not :  for  he  that  is  not 
against  us  is  for  us. 

f  1      And  it  came  to  pass,  when  the  time  was  come  Our  Lord 
that  he  should  be  received  up,  he  stedfastly  set  his  ^y  a^'^'^ 

52  face  to  go  to  Jerusalem,  and  sent  messengers  before  Samaritan 
his  face  :  and  they  went,  and  entered  into  a  village 

53  of  the  Samaritans,  to  make  ready  for  him.  And 
they  did  not  receive  him,  because  his  face  was  as 

54  though  he  would  go  to  Jerusalem.  And  when  his 
disciples  James  and  John  saw  this^  they  said.  Lord, 
wilt  thou  that  we  command  fire  to  come  down  from 
heaven    and  consume  them,  even  as  Elias  did? 

55  But  he  turned,  and  rebuked  them,  and  said.  Ye 

56  know  not  what  manner  of  spirit  ye  are  of.  For  the 
Son  of  man  is  not  come  to  destroy  men's  lives,  but 
to  save  them.     And  they  went  to  another  village. 

57  And  it  came  to  pass,  that,  as  they  went  in  the  Three 
way,  a  certain  7nan  said  unto  him,  Lord,  I  will  follow  di's^ipies. 


76  ST.  LUKE 

Chap.  0    thee  whithersoever  thou  goest.     And  Jesus  said  58 
unto  him,  Foxes  have  holes,  and  birds  of  the  air 
have  nests  ;  but  the  Son  of  man  hath  not  where  to 
lay  his  head.    And  he  said  unto  another,  Follow  me.  59 
But  he  said,  Lord,  suffer  me  first  to  go  and  bury  my 
father.     Jesus  said  unto  him,  Let  the  dead  bury  60 
their  dead :  but  go  thou  and  preach  the  kingdom 
of  God.    And  another  also  said.  Lord,  I  will  follow  61 
thee ;  but  let  me  first  go  bid  them  farewell,  which 
are  at  home  at  my  house.     And  Jesus  said  unto  62 
him,  No  man,  having  put  his  hand  to  the  plough, 
and  looking  back,  is  fit  for  the  kingdom  of  God. 
The  After  these  things   the  Lord   appointed  other  10 

Seventy,     seventy  also,  and  sent  them  two  and  two  before  his 
face  into  every  city  and  place,  whither  he  himself 
would  come.     Therefore  said  he  unto  them,  The    a 
harvest  truly  is  great,  but  the  labourers  are  few  :  pray 
ye  therefore  the  Lord  of  the  harvest,  that  he  would 
send  forth  labourers  into  his  harvest.     Go  your    3 
ways :   behold,  I  send  you  forth  as  lambs  among 
wolves.    Carry  neither  purse,  nor  scrip,  nor  shoes  :    4 
and  salute  no  man  by  the  way.     And  into  what-    5 
soever  house  ye  enter,  first  say.  Peace  be  to  this 
house.     And  if  the  son  of  peace  be  there,  your    6 
peace  shall  rest  upon  it :  if  not,  it  shall  turn  to  you 
again.    And  in  the  same  house  remain,  eating  and    7 
drinking  such  things  as  they  give  :  for  the  labourer 
is  worthy  of  his  hire.    Go  not  from  house  to  house. 
And  into  whatsoever  city  ye  enter,  and  they  receive    8 
you,  eat  such  things  as  are  set  before  you  ;   and    9 
heal  the  sick  that  are  therein,  and  say  unto  them. 
The  kingdom  of  God  is  come  nigh  unto  you.    But   10 
into  whatsoever  city  ye  enter,  and  they  receive  you 


ST.  LUKE  77 

not,  go  your  ways  out  into  the  streets  of  the  same,    chap.io 

11  and  say,  Even  the  very  dust  of  your  city,  which 
cleaveth  on  us,  we  do  wipe  off  against  you :  not- 
withstanding be  ye  sure  of  this,  that  the  kingdom 

12  of  God  is  come  nigh  unto  you.  But  I  say  unto 
you,  that  it  shall  be  more  tolerable  in  that  day 

13  for  Sodom,  than  for  that  city.  Woe  unto  thee, 
Chorazin  !  woe  unto  thee,  Bethsaida !  for  if  the 
mighty  works  had  been  done  in  Tyre  and  Sidon, 
which  have  been  done  in  you,  they  had  a  great 
while  ago  repented,  sitting  in  sackcloth  and  ashes. 

14  But  it  shall  be  more  tolerable  for  Tyre  and  Sidon 

15  at  the  judgment,  than  for  you.  And  thou,  Caper- 
naum, which  art  exalted  to  heaven,  shalt  be  thrust 

16  down  to  hell.  He  that  heareth  you  heareth  me  ; 
and  he  that  despiseth  you  despiseth  me ;  and  he 
that  despiseth  me  despiseth  him  that  sent  me. 

17  And  the  seventy  returned  again  with  joy,  saying,  The  return 
Lord,  even  the  devils  are  subject  unto  us  through  set^nty 

18  thy  name.    And  he  said  unto  them,  I  beheld  Satan 

19  as  lightning  fall  from  heaven.  Behold,  I  give  unto 
you  power  to  tread  on  serpents  and  scorpions,  and 
over  all  the  power  of  the  enemy :    and  nothing 

20  shall  by  any  means  hurt  you.  Notwithstanding  in 
this  rejoice  not,  that  the  spirits  are  subject  unto 
you ;   but  rather  rejoice,  because  your  names  are 

21  written  in  heaven.     In  that  hour  Jesus  rejoiced  in  Thereve- 
spirit,  and  said,  I  thank  thee,  O  Father,  Lord  of  {,^*^°s/° 
heaven  and  earth,  that  thou  hast  hid  these  things 

from  the  wise  and  prudent,  and  hast  revealed  them 
unto  babes :    even  so.  Father ;   for  so  it  seemed 

22  good  in  thy  sight.  All  things  are  delivered  to  me 
of  my  Father :  and  no  man  knoweth  who  the  Son 


78  ST.  LUKE 

Chap.  10   is,  but  the  Father ;  and  who  the  Father  is,  but  the 
Son,  and  he  to  whom  the  Son  will  reveal  him. 
And  he  turned  him  unto  his  disciples,  and  said  23 
privately.  Blessed  are  the  eyes  which  see  the  things 
that  ye  see  :  for  I  tell  you,  that  many  prophets  and  24 
kings  have  desired  to  see  those  things  which  ye 
see,  and  have  not  seen  ihe?n  ;   and  to  hear  those 
things  which  ye  hear,  and  have  not  heard  them. 
On  inherit-      And,  behold,  a  certain  lawyer  stood  up,  and  25 
Hfl.^^*^'^"^^  tempted  him,  saying.  Master,  what  shall  I  do  to 

inherit  eternal  hfe?     He  said  unto  him,  What  is  26 
written  in  the  law?  how  readest  thou?     And  he  27 
answering  said.  Thou  shalt  love  the  Lord  thy  God 
with  all  thy  heart,  and  with  all  thy  soul,  and  with 
all  thy  strength,  and  with  all  thy  mind ;  and  thy 
neighbour  as  thyself.    And  he  said  unto  him,  Thou  28 
hast  answered  right :  this  do,  and  thou  shalt  live. 
The  good     But  he,  willing  to  justify  himself,  said  unto  Jesus,  29 
■  And  who  is  my  neighbour  ?    And  Jesus  answering  30 
said,  A  certain  man  went  down  from  Jerusalem  to 
Jericho,  and  fell  among  thieves,  which  stripped  him 
of  his  raiment,  and  wounded  him,  and  departed, 
leaving  him  half  dead.    And  by  chance  there  came  31 
down  a  certain  priest  that  way  :  and  when  he  saw 
him,  he  passed  by  on  the  other  side.     And  like-  32 
wise  a  Levite,  when  he  was  at  the  place,  came  and 
looked  on  him,  and  passed  by  on  the  other  side. 
But  a  certain  Samaritan,  as  he  journeyed,  came  33 
where  he  was :    and  when  he  saw  him,  he  had 
compassion  o?t  him,  and  went  to  him,  and  bound  34 
up  his  wounds,  pouring  in  oil  and  wine,  and  set 
him  on  his  own  beast,  and  brought  him  to  an  inn, 
and  took  care  of  him.     And  on  the  morrow  when  35 


ST.  LUKE  79 

he  departed,  he  took  out  two  pence,  and  gave  them    Chap,  lo 
to  the  host,  and  said  unto  him,  Take  care  of  him ; 
and  whatsoever  thou  spendest  more,  when  I  come 

36  again,  I  will  repay  thee.  Which  now  of  these 
three,  thinkest  thou,  was  neighbour  unto  him  that 

37  fell  among  the  thieves?  And  he  said,  He  that 
shewed  mercy  on  him.  Then  said  Jesus  unto. him, 
Go,  and  do  thou  likewise. 

38  Now  it  came  to  pass,  as  they  went,  that  he  en-  Mary  and 
tered  into  a  certain  village :  and  a  certain  woman  *^*^^** 

39  named  Martha  received  him  into  her  house.  And 
she  had  a  sister  called  Mary,  which  also  sat  at 

40  Jesus'  feet,  and  heard  his  word.  But  Martha  was 
cumbered  about  much  serving,  and  came  to  him, 
and  said.  Lord,  dost  thou  not  care  that  my  sister 
hath  left  me  to  serve  alone  ?  bid  her  therefore  that 

41  she  help  me.  And  Jesus  answered  and  said  unto 
her,  Martha,  Martha,  thou  art  careful  and  troubled 

42  about  many  things  :  but  one  thing  is  needful :  and 
Mary  hath  chosen  that  good  part,  which  shall  not 
be  taken  away  from  her. 

11      And  it  came  to  pass,  that,  as  he  was  praying  in  The  Lord's 
a  certain  place,  when  he  ceased,  one  of  his  disciples    ^^y®^* 
said  unto  him,  Lord,  teach  us  to  pray,  as  John 

2  also  taught  his  disciples.  And  he  said  unto  them. 
When  ye  pray,  say.  Our  Father  which  art  in  heaven, 
Hallowed  be  thy  name.    Thy  kingdom  come.    Thy 

3  will  be  done,  as  in  heaven,  so  in  earth.     Give  us 

4  day  by  day  our  daily  bread.  And  forgive  us  our 
sins  ;  for  we  also  forgive  every  one  that  is  indebted 
to  us.  And  lead  us  not  into  temptation ;  but  de- 
liver us  from  evil. 

5  And  he  said  unto  them,  Which  of  you  shall  have 


8o  ST.  LUKE 

Chap.  11   a  friend,  and  shall  go  unto  him  at  midnight,  and 
Encourage-  say  unto  him.  Friend,  lend  me  three  loaves  ;  for  a    6 

ments  to     friend  of  mine  in  his  journey  is  come  to  me,  and 
prayer.  ■'  •' 

I  have  nothing  to  set  before  him  ?     And  he  from     7 

within  shall  answer  and  say.  Trouble  me  not :  the 

door  is  now  shut,  and  my  children  are  with  me  in 

bed ;  I  cannot  rise  and  give  thee.    I  say  unto  you,     8 

Though  he  will  not  rise  and  give  him,  because 

he  is  his  friend,  yet  because  of  his  importunity  he 

will  rise  and  give  him  as  many  as  he  needeth. 

And  I  say  unto  you.  Ask,  and  it  shall  be  given    9 

you ;  seek,  and  ye  shall  find ;  knock,  and  it  shall 

be  opened  unto  you.     For  every  one  that  asketh  10 

receiveth ;    and  he  that  seeketh  findeth ;    and  to 

him  that  knocketh  it  shall  be  opened. 

If  a  son  shall  ask  bread  of  any  of  you  that  is  a  11 
father,  will  he  give  him  a  stone?  or  if  he  ask  a  fish, 
will  he  for  a  fish  give  him  a  serpent?    or  if  he  12 
shall  ask  an  egg,  will  he  offer  him  a  scorpion?     If  13 
ye  then,  being  evil,  know  how  to  give  good  gifts 
unto  your  children:    how  much  more  sh2t\\  your 
heavenly  Father  give  the  Holy  Spirit  to  them  that 
ask  him  ? 

And  he  was  casting  out  a  devil,  and  it  was  dumb.  14 
And  it  came  to  pass,  when  the  devil  was  gone  out, 
the  dumb  spake;  and  the  people  wondered.     But  15 
some  of  them  said,  He  casteth  out  devils  through 
Beelzebub  the  chief  of  the  devils.     And  others,  16 
tempting  hivi,  sought  of  him  a  sign  from  heaven. 
But  he,  knowing  their  thoughts,  said  unto  them,   17 
Every  kingdom  divided  against  itself  is  brought  to 
desolation ;   and  a  house  divided  against  a  house 
falleth.     If  Satan  also  be  divided  against  himself,  18 


ST.  LUKE  8i 

how  shall  his  kingdom  stand  ?  because  ye  say  that    Chap,  ii 

19  I  cast  out  devils  through  Beelzebub.  And  if  I  by 
Beelzebub  cast  out  devils,  by  whom  do  your  sons 
cast  them  out?  therefore  shall  they  be  your  judges. 

20  But  if  I  with  the  finger  of  God  cast  out  devils,  no 
doubt  the  kingdom  of  God  is  come  upon  you. 

21  When  a  strong  man  armed  keepeth  his  palace,  his 

22  goods  are  in  peace:  but  when  a  stronger  than  he 
shall  come  upon  him,  and  overcome  him,  he  taketh 
from  him  all  his  armour  wherein  he  trusted,  and 

23  divideth  his  spoils.  He  that  is  not  with  me  is 
against  me :   and  he  that  gathereth  not  with  me 

24  scattereth.  When  the  unclean  spirit  is  gone  out 
of  a  man,  he  walketh  through  dry  places^  seeking 
rest ;  and  finding  none,  he  saith,  I  will  return  unto 

25  my   house  whence   I    came   out.      And  when  he 
a6  Cometh,  he  findeth  it  swept  and  garnished.     Then 

goeth  he,  and  taketh  to  him  seven  other  spirits 
more  wicked  than  himself;  and  they  enter  in,  and 
dwell  there :  and  the  last  state  of  that  man  is  worse 
than  the  first. 

27  And  it  came  to  pass,  as  he  spake  these  things.  The 

a  certain  woman  of  the  company  lifted  up  her  voice,  Je^us  con- 
and  said  unto  him.  Blessed  is  the  womb  that  bare  gratuiated. 

28  thee,  and  the  paps  which  thou  hast  sucked.  But 
he  said,  Yea  rather,  blessed  are  they  that  hear  the 
word  of  God,  and  keep  it. 

29  And  when  the  people  were  gathered  thick  to-  On  seeking 
gether,  he  began  to  say,  This  is  an  evil  generation  :  ^^sns. 
they  seek  a  sign ;  and  there  shall  no  sign  be  given 

30  it,  but  the  sign  of  Jonas  the  prophet.  For  as  Jonas 
was  a  sign  unto  the  Ninevites,  so  shall  also  the  Son 

31  of  man  be  to  this  generation.     The  queen  of  the 

G 


82  ST.  LUKE 

Chap.  11     south  shall  rise  up  in  the  judgment  with  the  men 
of  this  generation,  and  condemn  them :    for  she 
came  from  the  utmost  parts  of  the  earth  to  hear 
the  wisdom  of  Solomon ;   and,  behold,  a  greater 
than  Solomon  ts  here.     The  men  of  Nineve  shall  32 
rise   up   in   the  judgment   with   this    generation, 
and  shall  condemn  it :    for  they  repented  at  the 
preaching  of  Jonas ;   and^  behold,  a  greater  than 
The  lamp    Jonas  is  here.      No  man,  when   he  hath  lighted  33 
Ugh/^^        a  candle,  putteth  //  in  a  secret  place,  neither  under 
a  bushel,  but  on  a  candlestick,  that  they  which 
come  in  may  see  the  light.     The  light  of  the  body  34 
is  the  eye :  therefore  when  thine  eye  is  single,  thy 
whole  body  also  is  full  of  light;   but  when  //line 
eye  is  evil,  thy  body  also  is  full  of  darkness.    Take  35 
heed  therefore  that  the  light  which  is  in  thee  be 
not  darkness.     If  thy  whole  body  therefore  be  full  36 
of  light,  having  no  part  dark,  the  whole  shall  be 
full  of  light,  as  when  the  bright  shining  of  a  candle 
doth  give  thee  light. 
External         And  as  he  spake,  a  certain  Pharisee  besought  37 
cleansing,  j^j^  ^^  ^j^^  ^^-^^  y^^^  .   ^^^  y^^  yj^nX.  in,  and  sat 

down  to  meat.      And  when  the  Pharisee  saw  /V,  38 
he  marvelled  that  he  had  not  first  washed  before 
dinner.     And  the  Lord  said  unto  him,  Now  do  39 
ye  Pharisees  make  clean  the  outside  of  the  cup 
and  the  platter;   but  your  inward  part  is  full  of 
ravening  and  wickedness.     Ye  fools,  did  not  he  40 
that  made  that  which  is  without  make  that  which 
is  within   also?     But   rather   give   alms   of  such  41 
things  as   ye  have;    and,   behold,  all  things  are 
Condemna- clean  unto  you.     But  woe  unto  you,  Pharisees!  42 
tion  of  the  f^j.  ^^  ^j|.|^g  ^^^<^  ^^^  ^^^  ^^^  ^  manner  of  herbs, 


ST.  LUKE  8^ 

and  pass  over  judgment  and  the  love  of  God  :    chap.  11 
these  ought  ye  to  have  done,  and   not  to  leave 

43  the  other  undone.  Woe  unto  you,  Pharisees  ! 
for  ye  love  the  uppermost  seats  in  the  synagogues, 

44  and  greetings  in  the  markets.  Woe  unto  you, 
scribes  and  Pharisees,  hypocrites !  for  ye  are  as 
graves  which  appear  not,  and  the  men  that  walk 

45  over  them  are  not  aware  of  ihem.     Then  answered  Condemna- 
one  of  the  lawyers,  and  said  unto  him.  Master,  ia*^yers!^* 

46  thus  saying  thou  reproachest  us  also.  And  he 
said.  Woe  unto  you  also,  ye  lawyers !  for  ye  lade 
men  with  burdens  grievous  to  be  borne,  and  ye 
yourselves   touch   not   the  burdens  with   one   of 

47  your  fingers.  Woe  unto  you !  for  ye  build  the 
sepulchres  of  the  prophets,  and  your  fathers  killed 

48  them.  Truly  ye  bear  witness  that  ye  allow  the 
deeds   of  your  fathers :    for   they   indeed   killed 

49  them,  and  ye  build  their  sepulchres.  Therefore 
also  said  the  wisdom  of  God,  I  will  send  them 
prophets  and  apostles,  and  some  of  them   they 

50  shall  slay  and  persecute:  that  the  blood  of  all 
the  prophets,  which  was  shed  from  the  foundation 
of  the  world,  may  be  required  of  this  generation ; 

51  from  the  blood  of  Abel  unto  the  blood  of 
Zacharias,  which  perished  between  the  altar  and 
the  temple:    verily  I  say  unto  you,   It  shall  be 

52  required  of  this  generation.  Woe  unto  you, 
lawyers !  for  ye  have  taken  away  the  key  of 
knowledge :    ye  entered   not  in   yourselves,  and 

53  them  that  were  entering  in  ye  hindered.  And 
as  he  said  these  things  unto  them,  the  scribes 
and  the  Pharisees  began  to  urge  him  vehemently, 
and   to  provoke  him  to  speak  of  many  things : 

G  2 


84  ST.  LUKE 

Chap.  12    laying  wait  for  him,  and  seeking  to  catch  some-  54 

thing  out  of  his  mouth,  that  they  might  accuse  him. 
Fear  to  be        In   the  mean  time,  when  there  were  gathered  12 
by^txust.^    together    an    innumerable    multitude   of    people, 
insomuch  that  they  trode  one  upon  another,  he 
began    to    say    unto    his    disciples    first    of    all, 
Beware  ye  of  the  leaven  of  the  Pharisees,  which 
is  hypocrisy.     For  there  is  nothing  covered,  that     2 
shall  not  be  revealed ;  neither  hid,  that  shall  not 
be  known.     Therefore  whatsoever  ye  have  spoken     3 
in  darkness  shall  be  heard  in  the  light ;  and  that 
which  ye  have  spoken  in  the  ear  in  closets  shall 
be  proclaimed  upon  the  housetops. 

And  I  say  unto  you  my  friends,  Be  not  afraid    4 
of  them  that  kill  the  body,  and  after  that  have 
no  more  that  they  can  do.     But  I  will  forewarn     5 
you  whom  ye  shall  fear :    Fear  him,  which  after 
he  hath  killed  hath  power  to  cast  into  hell ;  yea, 
I  say  unto  you,  Fear  him.     Are  not  five  sparrows     6 
sold   for  two  farthhigs,  and  not  one  of  them  is 
forgotten  before  God?    But  even  the  very  hairs     7 
of  your  head  are  all  numbered.     Fear  not  there- 
fore :   ye  are  of  more  value  than  many  sparrows. 
Also  I  say  unto  you,  Whosoever  shall  confess  me    8 
before  men,  him  shall  the  Son  of  man  also  confess 
before  the  angels  of  God:    but  he  that  denieth    9 
me  before  men  shall  be  denied  before  the  angels 
of   God.      And  whosoever   shall    speak  a   word  10 
against  the  Son  of  man,  it  shall  be  forgiven  him : 
but  unto  him  that  blasphemeth  against  the  Holy 
Ghost  it  shall  not  be  forgiven.     And  when  they  11 
bring  you  unto  the  synagogues,  and  unto  magis- 
trates,  and  powers,   take  ye  no  thought  how  or 


ST.  LUKE  85 

what  thing  ye  shall  answer,  or  what  ye  shall  say  :    Chap.  12 

12  for  the  Holy  Ghost  shall  teach  you  in  the  same 
hour  what  ye  ought  to  say. 

1 3  And  one  of  the  company  said  unto  him,  Master,  On  covet- 
speak  to  my  brother,  that  he  divide  the  inheritance  muSrated 

14  with  me.     And  he  said  unto  him,  Man,  who  made  t>y  the  rich 

15  me  a  judge  or  a  divider  over  you?  And  he  said 
unto  them,  Take  heed,  and  beware  of  covetous- 
ness :  for  a  man's  life  consisteth  not  in  the 
abundance   of   the  things   which   he  possesseth. 

16  And  he  spake  a  parable  unto  them,  saying,  The 
ground  of  a  certain  rich  man  brought  forth  plenti- 

17  fully :  and  he  thought  within  himself,  saying, 
What  shall  I  do,  because  I  have  no  room  where 

18  to  bestow  my  fruits?  And  he  said.  This  will 
I  do :  I  will  pull  down  my  barns,  and  build 
greater;    and  there  will  I  bestow  all   my  fruits 

19  and  my  goods.  And  I  will  say  to  my  soul,  Soul, 
thou  hast  much  goods  laid  up  for  many  years; 

20  take  thine  ease,  eat,  drink,  and  be  merry.  But 
God  said  unto  him,  Thou  fool,  this  night  thy  soul 
shall  be  required  of  thee :  then  v/hose  shall  those 

21  things  be,  which  thou  hast  provided?  So  is  he 
that  layeth  up  treasure  for  himself,  and  is  not  rich 
toward  God. 

2  3       And  he  said  unto  his  disciples,  Therefore  I  say  Anxiety, 
unto  you,  Take  no  thought  for  your  life,  what  ye 
shall  eat ;  neither  for  the  body,  what  ye  shall  put 

23  on.     The  life  is  more  than  meat,  and  the  body 

24  is  more  than  raiment.  Consider  the  ravens :  for 
they  neither  sow  nor  reap ;  which  neither  have 
storehouse  nor  barn;  and  God  feedeth  them: 
how  much  more  are  ye  better  than  the  fowls? 


86  ST.  LUKE 

Chap.  12    And  which  of  you  with  taking  thought  can  add  to  25 
his  stature  one  cubit?     If  ye  then  be  not  able  to  26 
do  that  thing  which  is  least,  why  take  ye  thought 
for  the  rest?     Consider  the  lilies  how  they  grow:  27 
they  toil  not,  they  spin  not;  and  yet  I  say  unto 
you,  that  Solomon  in  all  his  glory  was  not  arrayed 
like  one  of  these.     If  then   God  so  clothe  the  28 
grass,  which  is  to  day  in  the  field,  and  to  morrow 
is  cast  into  the  oven ;    how  much  more  will  he 
clothe  you,  O  ye  of  little  faith?    And  seek  not  29 
ye  what   ye   shall   eat,  or  what  ye   shall    drink, 
neither  be  ye  of  doubtful  mind.     For  all  these  30 
things  do  the  nations  of  the  world   seek  after: 
and  your  Father  knoweth  that  ye  have  need  of 
these  things.      But  rather  seek  ye  the  kingdom  31 
of  God ;  and  all  these  things  shall  be  added  unto 
you.     Fear  not,  little  flock ;  for  it  is  your  Father's  32 
good  pleasure  to  give  you  the  kingdom.     Sell  that  33 
ye  have,  and  give  alms ;  provide  yourselves  bags 
which  wax  not  old,  a  treasure  in  the  heavens  that 
faileth  not,  where  no  thief  approacheth,  neither 
moth   corrupteth.      For  where  your  treasure   is,  34 
there  will  your  heart  be  also. 

Let  your  loins  be  girded  about,  and  your  lights  35 
burning;    and  ye  yourselves  like  unto  men  that  36 
wait  for  their  lord,  when  he  will  return  from  the 
w^edding;    that  when  he  cometh  and   knocketh, 
they  may  open  unto  him  immediately.     Blessed  37 
are  those  servants,  whom  the  lord  when  he  cometh 
shall  find  watching :    verily  I  say  unto  you,  that 
he  shall  gird  himself,  and  make  them  to  sit  down 
to  meat,  and  will  come  forth  and   serve   them. 
And  if  he  shall  come  in  the  second  watch,  or  38 


ST.  LUKE  87 

come  in  the  third  watch,  and  find  thevi  so,  blessed    Chap.  12 

39  are  those  servants.  And  this  know,  that  if  the 
goodman  of  the  house  had  known  what  hour 
the  thief  would  come,  he  would  have  watched, 
and  not  have  suffered   his   house  to  be  broken 

40  through.  Be  ye  therefore  ready  also  :  for  the  Son 
of  man  cometh  at  an  hour  when  ye  think  not. 

41  Then  Peter  said  unto  him.  Lord,  speakest  thou  Faithful 

42  this  parable  unto  us,  or  even  to  all  ?     And  the  Lord  shiTand 
said.  Who  then  is  that  faithful  and  wise  steward,  the  re- 
whom  his  lord  shall  make  ruler  over  his  household, 

to  give  them  their  portion  of  meat  in  due  season  ? 

43  Blessed  is  that  servant,  whom  his  lord  when   he 

44  cometh  shall  find  so  doing.  Of  a  truth  I  say  unto 
you,  that  he  will  make  him  ruler  over  all  that  he 

45  hath.  But  and  if  that  servant  say  in  his  heart,  My 
lord  delayeth  his  coming  ;  and  shall  begin  to  beat 
the  menservants   and   maidens,  and  to   eat   and 

46  drink,  and  to  be  drunken ;  the  lord  of  that  servant 
will  come  in  a  day  when  he  iooketh  not  for  him^ 
and  at  an  hour  when  he  is  not  aware,  and  will  cut 
him  in  sunder,  and  will  appoint  him  his  portion 
with  the  unbelievers. 

47  And  that  servant,  which  knew  his  lord's  will,  and 
prepared  not  himself^  neither  did  according  to  his 

48  will,  shall  be  beaten  with  many  stripes.  But  he 
that  knew  not,  and  did  commit  things  worthy  of 
stripes,  shall  be  beaten  with  few  stripes.  For  unto 
whomsoever  much  is  given,  of  him  shall  be  much 
required  :  and  to  whom  men  have  committed  much, 
of  him  they  will  ask  the  more. 

49  I  am  come  to  send  fire  on  the  earth ;  and  what  Coming 

50  will  I,  if  it  be  already  kindled  ?     But  I  have  a  bap-  ^^^^^^es. 


88 


ST.  LUKE 


51 


52 


Chap.  12  tism  to  be  baptized  with;  and  how  am  I  straitened 
till  it  be  accomplished!  Suppose  ye  that  I  am 
come  to  give  peace  on  earth  ?  I  tell  you,  Nay ;  but 
rather  division  :  for  from  henceforth  there  shall  be 
five  in  one  house  divided,  three  against  two,  and 
two  against  three.  The  father  shall  be  divided  53 
against  the  son,  and  the  son  against  the  father; 
the  mother  against  the  daughter,  and  the  daughter 
against  the  mother ;  the  mother  in  law  against  her 
daughter  in  law,  and  the  daughter  in  law  against 
her  mother  in  law. 

And  he  said  also  to  the  people.  When  ye  see  54 
a  cloud  rise  out  of  the  west,  straightway  ye  say. 
There  cometh  a  shower ;  and  so  it  is.     And  when  55 
ye  see  the  south  wind  blow,  ye  say.  There  will  be 
heat;  and  it  cometh  to  pass.      Ye  hypocrites,  ye  56 
can  discern  the  face  of  the  sky  and  of  the  earth ; 
but  how  is  it  that  ye  do  not  discern  this  time  ? 

Yea,  and  why  even  of  yourselves  judge  ye  not  57 
what    is    right?     When    thou   goest   with    thine  58 
adversary  to  the  magistrate,  as  thou  art  in  the  way, 
give  diligence  that  thou  mayest  be  delivered  from 
him  ;  lest  he  hale  thee  to  the  judge,  and  the  judge 
deliver  thee  to  the  officer,  and  the  officer  cast  thee 
into  prison.     I  tell  thee,  thou   shalt   not   depart  59 
thence,  till  thou  hast  paid  the  very  last  mite. 

There  were  present  at  that  season  some  that  told  13 
him  of  the  Galilaeans,  whose  blood   Pilate   had 
mingled  with  their  sacrifices.    And  Jesus  answering    2 
said  unto  them.  Suppose  ye  that  these  Galilaeans 
were  sinners  above  all  the  Galilaeans,  because  they 
suffered  such  things  ?     I  tell  you.  Nay  :  but,  except    3 
ye  repent,  ye  shall  all  likewise  perish.     Or  those    4 


ST.  LUKE  89 

eighteen,  upon  whom  the  tower  in  Siloam  fell,  and   Chap.  13 
slew  them,  think  ye  that  they  were  sinners  above 

5  all  men  that  dwelt  in  Jerusalem  ?  I  tell  you,  Nay : 
but,  except  ye  repent,  ye  shall  all  likewise  perish. 

6  He  spake  also  this  parable ;  A  certain  vian  had  The  barren 
a  fig  tree  planted  in  his  vineyard ;   and  he  came    ^  "** 

7  and  sought  fruit  thereon,  and  found  none.  Then 
said  he  unto  the  dresser  of  his  vineyard.  Behold, 
these  three  years  I  come  seeking  fruit  on  this  fig 
tree,  and  find  none  :  cut  it  down ;  why  cumbereth 

8  it  the  ground  ?  And  he  answering  said  unto  him, 
Lord,  let  it  alone  this  year  also,  till  I  shall  dig 

9  about  it,  and  dung  // ;  and  if  it  bear  fruit,  ivell: 
and  if  not,  then  after  that  thou  shalt  cut  it  down. 

10  And  he  was  teaching  in  one  of  the  synagogues  An  infirm 

11  on  the  sabbath.     And,  behold,  there  was  a  woman  ^rTdon 
which  had  a  spirit  of  infirmity  eighteen  years,  and  the  sab- 
was  bowed  together,  and  could  in  no  wise  lift  up 

12  herself.  And  when  Jesus  saw  her,  he  called  her 
to  him,  and  said  unto  her,  Woman,  thou  art  loosed 

13  from  thine  infirmity.  And  he  laid  his  hands  on 
her  :  and  immediately  she  was  made  straight,  and 

14  glorified  God.  And  the  ruler  of  the  synagogue 
answered  with  indignation,  because  that  Jesus  had 
healed  on  the  sabbath  day,  and  said  unto  the 
people.  There  are  six  days  in  which  men  ought 
to  work :  in  them  therefore  come  and  be  healed, 

15  and  not  on  the  sabbath  day.  The  Lord  then 
answered  him,  and  said.  Thou  hypocrite,  doth  not 
each  one  of  you  on  the  sabbath  loose  his  ox  or  his 
ass  from  the  stall,  and  lead  him  away  to  watering  ? 

16  And  ought  not  this  woman,  being  a  daughter 
of  Abraham,  whom  Satan  hath  bound,  lo,  these 


90  ST.  LUKE 

Chap.  13   eighteen  years,  be  loosed  from  this  bond  on  the 

sabbath    day?      And   when    he    had    said    these  17 
things,  all  his  adversaries  were  ashamed :   and  all 
the  people  rejoiced  for  all  the  glorious  things  that 
were  done  by  him. 

Then  said  he,  Unto  what  is  the  kingdom  of  God  18 
like?   and  whereunto  shall  I  resemble  it?     It  is  19 
like  a  grain  of  mustard  seed,  which  a  man  took, 
and  cast  into  his  garden ;  and  it  grew,  and  waxed 
a  great  tree;   and  the  fowls  of  the  air  lodged  in 
the  branches  of  it.    And  again  he  said,  Whereunto  20 
shall  I  liken  the  kingdom  of  God?     It  is  like  21 
leaven,  which   a  woman  took  and  hid  in  three 
measures  of  meal,  till  the  whole  was  leavened. 

And  he  went  through  the  cities  and  villages,  22 
teaching,  and  journeying  toward  Jerusalem. 

Then  said  one  unto  him.  Lord,  are  there  few  23 
that  be  saved?     And  he  said  unto  them,  Strive  24 
to  enter  in  at  the  strait  gate :    for  many,  I  say 
unto  you,  will  seek  to  enter  in,  and  shall  not  be 
able.     When  once  the  master  of  the  house  is  risen  25 
up,  and  hath  shut  to  the  door,  and  ye  begin  to 
stand  without,  and  to  knock  at  the  door,  saying, 
Lord,  Lord,  open  unto  us ;   and  he  shall  answer 
and  say  unto  you,  I  know  you  not  whence  ye  are : 
then  shall  ye  begin  to  say,  We  have  eaten  and  26 
drunk  in  thy  presence,  and  thou  hast  taught  in 
our  streets.     But  he  shall  say,  I  tell  you,  I  know  27 
you  not  whence  ye  are ;   depart  from  me,  all  ye 
workers  of  iniquity.     There  shall  be  weeping  and  28 
gnashing  of  teeth,  when  ye  shall  see  Abraham, 
and  Isaac,  and  Jacob,  and  all  the  prophets,  in 
the  kingdom  of  God,  and  you  yourselves  thrust 


ST.  LUKE  91 

29  out.     And  they  shall   come  from  the  east,   and    chap.  13 
from   the    west,   and    from    the   north,   and  fro77i 

the  south,  and  shall  sit  down  in  the  kingdom  of 

30  God.  And,  behold,  there  are  last  which  shall  be 
first,  and  there  are  first  which  shall  be  last. 

31  The  same  day  there  came  certain  of  the  Phari-  Herod's 
sees,  saying  unto  him,  Get  thee  out,  and  depart  chdis?^^ 

32  hence :    for  Herod  will  kill  thee.      And  he  said  lament 
unto  them,  Go  ye,  and  tell  that  fox,  Behold,  I  saiem.^^" 
cast  out  devils,  and  I  do  cures  to  day  and  to 
morrow,  and  the  third  day  I  shall  be  perfected. 

33  Nevertheless  I  must  walk  to  day,  and  to  morrow, 
and  the  day  following;    for  it  cannot  be  that  a 

34  prophet  perish  out  of  Jerusalem.  O  Jerusalem, 
Jerusalem,  which  killest  the  prophets,  and  stonest 
them  that  are  sent  unto  thee ;  how  often  would 
I  have  gathered  thy  children  together,  as  a  hen 
doth  gather  her  brood  under  her  wings,  and  ye 

35  would  not !  Behold,  your  house  is  left  unto  you 
desolate :  and  verily  I  say  unto  you,  Ye  shall 
not  see  me,  until  the  time  come  when  ye  shall 
say,  Blessed  is  he  that  cometh  in  the  name  of 
the  Lord. 

14     And  it  came  to  pass,  as  he  went  into  the  house  Jesus 

of  one  of  the  chief  Pharisees  to  eat  bread  on  the  m^with 

a  sabbath  day,  that  they  watched  him.    And,  behold,  dropsy 

on  the 
there  was  a  certain  man  before   him  which  had  sabbath. 

3  the  dropsy.     And  Jesus  answering  spake  unto  the 
lawyers  and  Pharisees,  saying.  Is  it  lawful  to  heal  on 

4  the  sabbath  day?  And  they  held  their  peace. 
And  he  took  him,  and  healed  him,  and  let  him  go  ; 

5  and  answered  them,  saying,  Which  of  you  shall 
have  an  ass  or  an  ox  fallen  into  a  pit,  and  will  not 


9i 


ST.  LUKE 


Chap.  14 


Against 
choosing 
the  chief 
places. 


On  inviting 
the  poor 
and  the 
afflicted 
as  our 
guests. 


The  Great 
Supper. 


Straightway  pull   him   out   on   the  sabbath  day? 
And  they  could  not  answer  him  again   to  these    6 
things. 

And  he  put  forth  a  parable  to  those  which  were     7 
bidden,  when  he  marked  how  they  chose  out  the 
chief  rooms ;  saying  unto  them,  When  thou  art    8 
bidden  of  any  man  to  a  wedding,  sit  not  down  in 
the  highest  room  ;   lest  a  more  honourable  man 
than  thou  be  bidden  of  him ;  and  he  that  bade    9 
thee  and  him  come  and  say  to  thee,  Give  this  man 
place ;  and  thou  begin  with  shame  to  take  the 
lowest  room.    But  when  thou  art  bidden,  go  and  sit  10 
down  in  the  lowest  room ;  that  when  he  that  bade 
thee  Cometh,  he  may  say  unto  thee.  Friend,  go  up 
higher:   then   shalt   thou    have   worship    in    the 
presence  of  them  that  sit  at  meat  with  thee.     For  11 
whosoever  exalteth  himself  shall  be  abased ;  and 
he  that  humbleth  himself  shall  be  exalted. 

Then  said  he  also  to  him  that  bade  him,  When  12 
thou  makest  a  dinner  or  a  supper,  call  not  thy 
friends,  nor  thy  brethren,  neither  thy  kinsmen,  nor 
thy  rich  neighbours;  lest  they  also  bid  thee  again, 
and  a  recompence  be  made  thee.     But  when  thou  13 
makest  a  feast,  call  the  poor,  the  maimed,  the  lame, 
the  blind:   and  thou  shalt  be  blessed;   for  they  14 
cannot  recompense  thee  :  for  thou  shalt  be  recom- 
pensed at  the  resurrection  of  the  just. 

And  when  one  of  them  that  sat  at  meat  with  him  15 
heard  these  things,  he  said  unto  him,  Blessed  is  he 
that  shall  eat  bread  in  the  kingdom  of  God.    Then  16 
said  he  unto  him,  A  certain  man  made  a  great 
supper,  and  bade  many:  and  sent  his  servant  at  17 
supper  time  to  say  to  them  that  were  bidden,  Come; 


ST.  LUKE  95 

i8  for  all  things  are  now  ready.     And  they  all  with    Cbap.i4 
one  consent  began  to  make  excuse.     The  first  said 
unto  him,  I  have  bought  a  piece  of  ground,  and 
I  must  needs  go  and  see  it :  I  pray  thee  have  me 

19  excused.  And  another  said,  I  have  bought  five 
yoke  of  oxen,  and  I  go  to  prove  them  :  I  pray  thee 

20  have   me   excused.      And    another  said,    I   have 

21  married  a  wife,  and  therefore  I  cannot  come.  So 
that  servant  came,  and  shewed  his  lord  these  things. 
Then  the  master  of  the  house  being  angry  said  to 
his  servant,  Go  out  quickly  into  the  streets  and  lanes 
of  the  city,  and  bring  in  hither  the  poor,  and  the 

22  maimed,  and  the  halt,  and  the  blind.  And  the  ser- 
vant said,  Lord,  it  is  done  as  thou  hast  commanded, 

23  and  yet  there  is  room.  And  the  lord  said  unto 
the  servant,  Go  out  into  the  highways  and  hedges, 
and  compel  them  to  come  in,  that  my  house  may 

24  be  filled.  For  I  say  unto  you,  That  none  of  those 
men  which  were  bidden  shall  taste  of  my  supper. 

25  And  there  went  great  multitudes  with  him  :  and  On  making 

26  he  turned,  and  said  unto  them,  If  any  man  come  for  Chrit's 
to  me,  and  hate  not  his  father,  and  mother,  and  sake  and 
wife,  and  children,  and  brethren,  and  sisters,  yea,  the  cost, 
and  his  own  life  also,  he  cannot  be  my  disciple. 

27  And  whosoever  doth  not  bear  his  cross,  and  come 

28  after  me,  cannot  be  my  disciple.  For  which  of 
you,  intending  to  build  a  tower,  sitteth  not  down 
first,  and  counteth  the  cost,  whether  he  have  suf- 

2<^  ficient  10  finish  it]  Lest  haply,  after  he  hath  laid 
the  foundation,  and  is  not  able  to  finish  ?V,  all  that 

30  behold  it  begin  to  mock  him^  saying.  This  man 

31  began  to  build,  and  was  not  able  to  finish.  Or 
what  king,  going  to  make  war  against  another  king, 


94  ST.  LUKE 

Chap.  14  sitteth  not  down  first,  and  consulteth  whether  he 
be  able  with  ten  thousand  to  meet  him  that  conieth 
against  him  with  twenty  thousand  ?  Or  else,  while  32 
the  other  is  yet  a  great  way  off",  he  sendeth  an  am- 
bassage,  and  desireth  conditions  of  peace.  So  33 
likewise,  whosoever  he  be  of  you  that  forsaketh  not 
all  that  he  hath,  he  cannot  be  my  disciple. 

Salt  is  good :  but  if  the  salt  have  lost  his  savour,  34 
wherewith  shall  it  be  seasoned?     It  is  neither  fit  35 
for  the  land,  nor  yet  for  the  dunghill ;   but  men 
cast  it  out.     He  that  hath  ears  to  hear,  let  him 
hear. 

*hc  lost         Then  drew  near  unto  him  all  the  publicans  and  15 
sinners  for  to  hear  him.     And  the  Pharisees  and    2 
scribes  murmured,  saying.  This  man  receiveth  sin- 
ners, and  eateth  with  them.     And  he  spake  this     3 
parable   unto   them,  saying.  What   man   of  you,     4 
having  an  hundred  sheep,  if  he  lose  one  of  them, 
doth  not  leave  the  ninety  and  nine  in  the  wilder- 
ness, and  go  after  that  which  is  lost,  until  he  find 
it?     And  when  he  hath  found  //,  he  layeth  //  on    5 
his   shoulders,   rejoicing.     And  when  he  cometh    6 
home,  he  calleth  together  his  friends  and  neigh- 
bours, saying  unto  them,  Rejoice  with  me;  for  I 
have  found  my  sheep  which  was  lost.     I  say  unto    7 
you,  that  likewise  joy  shall  be  in  heaven  over  one 
sinner  that  repenteth,  more  than  over  ninety  and 
nine  just    persons,   which    need   no    repentance. 
Either  what  woman  having  ten  pieces  of  silver,  if    8 
she  lose  one  piece,  doth  not  light  a  candle,  and 
sweep  the  house,  and  seek  diligently  till  she  find 
it?     And  when  she  hath  found  //,  she  calleth  her    9 
friends  and  her  neighbours  together,  saying,  Rejoice 


ST.  LUKE  95 

with  me ;  for  I  have  found  the  piece  which  I  had   Chap.  15 

10  lost.  Likewise,  I  say  unto  you,  there  is  joy  in  the 
presence  of  the  angels  of  God  over  one  sinner  that 
repenteth. 

11  And  he   said,   A  certain   man  had  two   sons:  The  pro- 
13  and  the  younger  of  them  said  to  his  father,  Father,  *^^saison. 

give  me  the  portion  of  goods  that  falleth  to  me.   And 

13  he  divided  unto  them  his  living.  And  not  many 
days  after  the  younger  son  gathered  all  together, 
and  took  his  journey  into  a  far  country,  and  there 

14  wasted  his  substance  with  riotous  living.  And 
when  he  had  spent  all,  there  arose  a  mighty  famine 

15  in  that  land  ;  and  he  began  to  be  in  want.  And 
he  went  and  joined  himself  to  a  citizen  of  that 
country;  and  he  sent  him  into  his  fields  to  feed 

16  swine.  And  he  would  fain  have  filled  his  belly 
with  the  husks  that  the  swine  did  eat :  and  no  man 

17  gave  unto  him.  And  when  he  came  to  himself,  he 
said,  How  many  hired  servants  of  my  father's  have 
bread   enough   and  to  spare,  and  I  perish   with 

18  hunger  !  I  will  arise  and  go  to  my  father,  and  will 
say  unto  him.  Father,  I  have  sinned  against  heaven, 

19  and  before  thee,  and  am  no  more  worthy  to  be 
called  thy  son  :  make  me  as  one  of  thy  hired  ser- 

io  vants.  And  he  arose,  and  came  to  his  father.  But 
when  he  was  yet  a  great  way  off,  his  father  saw 
him,  and  had  compassion,  and  ran,  and  fell  on  his 

21  neck,  and  kissed  him.  And  the  son  said  unto  him, 
Father,  I  have  sinned  against  heaven,  and  in  thy 
sight,  and  am  no  more  worthy  to  be  called  thy  son. 

22  But  the  father  said  to  his  servants,  Bring  forth  the 
best  robe,  and  put  it  on  him ;  and  put  a  ring  on 

23  his  hand,  and  shoes  on  his  feet :  and  bring  hither 


96  ST.  LUKE 

Chap.  15   the  fatted  calf,  and  kill  it ;  and  let  us  eat,  and  be 

merry  :   for  this  my  son  was   dead,  and   is  alive  24 
again ;    he   was    lost,    and    is    found.     And    they 
began  to  be  merry.     Now  his  elder  son  was  in  the  25 
field  :  and  as  he  came  and  drew  nigh  to  the  house, 
he  heard  musick  and  dancing.     And  he  called  one  26 
of  the  servants,  and  asked  what  these  things  meant. 
And  he  said  unto  him,  Thy  brother  is  come  ;  and  27 
thy  father  hath  killed  the  fatted  calf,  because  he 
hath  received  him  safe  and  sound.     And  he  was  28 
angry,  and  would  not  go  in  :  therefore  came  his 
father  out,  and  intreated  him.     And  he  answering  29 
said  to  his  father,  Lo,  these  many  years  do  I  serve 
thee,  neither  transgressed  I  at  any  time  thy  com- 
mandment :  and  yet  thou  never  gavest  me  a  kid, 
that  I  might  make  merry  with  my  friends  :  but  as  30 
soon  as  this  thy  son  was  come,  which  hath  devour- 
ed thy  living  with  harlots,  thou  hast  killed  for  him 
the  fatted  calf.     And  he  said  unto  him,  Son,  thou  31 
art  ever  with  me,  and  all  that  I  have  is  thine.     It  32 
was  meet  that  we  should  make  merry,  and  be  glad  : 
for  this  thy  brother  was  dead,  and  is  alive  again ; 
and  was  lost,  and  is  found, 
rhe  wise         And  he  said  also  unto  his  disciples.  There  was  16 
iteward.     ^  certain  rich  man,  which  had  a  steward ;  and  the 
same  was  accused  unto  him  that  he  had  wasted  his 
goods.     And  he  called  him,  and  said  unto  him,     a 
How  is  it  that  I  hear  this  of  thee?  give  an  account 
of  thy  stewardship  ;  for  thou  mayest  be  no  longer 
steward.     Then  the  steward  said  within  himself,     3 
What  shall  I  do?  for  my  lord  taketh  away  from 
me  the  stewardship  :  I  cannot  dig  ;  to  beg  I  am 
ashamed.     I  am  resolved  what  to  do,  that,  when    4 


ST.  LUKE  97 

I  am  put  out  of  the  stewardship,  they  may  receive  Chap.  16 

5  me  into  their  houses.  So  he  called  every  one  of 
his  lord's  debtors  unto  him^  and  said  unto  the  first, 

6  How  much  owest  thou  unto  my  lord?  And  he 
said,  An  hundred  measures  of  oil.  And  he  said 
unto  him,  Take  thy  bill,  and  sit  down  quickly,  and 

7  write  fifty.  Then  said  he  to  another,  And  how 
much  owest  thou?  And  he  said.  An  hundred 
measures  of  wheat.     And  he  said  unto  him,  Take 

8  thy  bill,  and  write  fourscore.  And  the  lord  com- 
mended the  unjust  steward,  because  he  had  done 
wisely  :  for  the  children  of  this  world  are  in  their 

o  generation  wiser  than  the  children  of  light.  And 
I  say  unto  you,  Make  to  yourselves  friends  of  the 
mammon  of  unrighteousness ;  that,  when  ye  fail, 
they  may  receive  you  into  everlasting  habitations. 

10  He  that  is  faithful  in  that  which  is  least  is  faithful 
also  in  much  :  and  he  that  is  unjust  in  the  least  is 

11  unjust  also  in  much.  If  therefore  ye  have  not 
been  faithful  in  the  unrighteous  mammon,  who  will 

12  commit  to  your  trust  the  true  riches  ?  And  if  ye 
have  not  been  faithful  in  that  which  is  another 
man's,  who  shall  give  you  that  which  is  your  own  ? 

13  No  servant  can  serve  two  masters  :  for  either  he 
will  hate  the  one,  and  love  the  other ;  or  else  he 
will  hold  to  the  one,  and  despise  the  other.  Ye 
cannot  serve  God  and  mammon. 

14  And  the  Pharisees  also,  who  were  covetous,  heard  The  seif- 

15  all  these  things  :  and  they  derided  him.  And  he  iron^f  the 
said  unto  them.  Ye  are  they  which  justify  your-  Pharisees 
selves  before  men  ;  but  God  knoweth  your  hearts  :  ^^ 

for  that  which  is  highly  esteemed  among  men  is 

16  abomination  in  the  sight  of  God.     The  law  and 

H 


98  ST.  LUKE 

Chap.  16  the  prophets  were  until  John  :  since  that  time  the 
kingdom  of  God  is  preached,  and  every  man 
presseth  into  it.  And  it  is  easier  for  heaven  and  17 
earth  to  pass,  than  one  tittle  of  the  law  to  fail. 
Whosoever  putteth  away  his  wife,  and  marrieth  an-  18 
other,  committeth  adultery :  and  whosoever  marrieth 
her  that  is  put  away  from  her  husband  committeth 
adultery. 

There  was  a  certain  rich  man,  which  was  clothed  19 
ill  purple  and  fine  linen,  and  fared  sumptuously 
every  day :  and  there  was  a  certain  beggar  named  20 
Lazarus,  which  was  laid  at  his  gate,  full  of  sores, 
and  desiring  to  be  fed  with  the  crumbs  which  fell  21 
from  the  rich  man's  table  :  moreover  the  dogs  came 
and  licked  his  sores.     And  it  came  to  pass,  that  22 
the  beggar  died,  and  was  carried  by  the  angels  into 
Abraham's  bosom  :    the  rich  man  also  died,  and 
was  buried ;  and  in  hell  he  lift  up  his  eyes,  being  23 
in  torments,  and  seeth  Abraham  afar  off,  and  La- 
zarus  in  his   bosom.      And   he   cried   and   said,  24 
Father  Abraham,  have  mercy  on  me,  and  send 
Lazarus,  that  he  may  dip  the  tip  of  his  finger  in 
water,  and  cool  my  tongue ;  for  I  am  tormented  in 
this  flame.    But  Abraham  said.  Son,  remember  that  25 
thou  in  thy  lifetime  receivedst  thy  good  things,  and 
likewise  Lazarus  evil  things  :  but  now  he  is  com- 
forted, and  thou  art  tormented.      And  beside  all  26 
this,  between  us   and  you   there   is  a  great  gulf 
fixed :  so  that  they  which  would  pass  from  hence 
to  you  cannot ;  neither  can  they  pass  to  us,  that 
would  come  from  thence.     Then  he  said,  I  pray  27 
thee  therefore,  father,  that  thou  wouldest  send  him 
to  my  father's  house  :  for  I  have  five  brethren ;  28 


ST.  LUKE  99 

that  he  may  testify  unto  them,  lest  they  also  come    Chap,  lo 

29  into  this  place  of  torment.  Abraham  saith  unto 
him,  They  have  Moses  and  the  prophets ;  let  them 

30  hear  them.  And  he  said,  Nay,  father  Abraham  : 
but  if  one  went  unto  them  from  the  dead,  they  will 

31  repent.  And  he  said  unto  him,  If  they  hear  not 
Moses  and  the  prophets,  neither  will  they  be  per- 
suaded, though  one  rose  from  the  dead. 

17      Then  said  he  unto  the  disciples,  It  is  impossible  On  causing 
but  that  offences  will  come :   but  woe  unto  hi?n,  andon ^^ 

2  through  whom  they  come  !     It  were  better  for  him  forgive- 

ness. 
that  a  millstone  were  hanged  about  his  neck,  and 

he  cast  into  the  sea,  than  that  he  should  offend  one 

3  of  these  little  ones.  Take  heed  to  yourselves  :  If 
thy  brother  trespass  against  thee,  rebuke  him  ;  and 

4  if  he  repent,  forgive  him.  And  if  he  trespass  against 
thee  seven  times  in  a  day,  and  seven  times  in  a 
day  turn  again  to  thee,  saying,  I  repent ;  thou  shalt 
forgive  him. 

5  And  the  apostles  said  unto  the  Lord,  Increase  On  faith 

6  our  faith.  And  the  Lord  said,  If  ye  had  faith  as  a  1^^°^ 
grain  of  mustard  seed,  ye  might  say  unto  this  syca-  stable 
mine  tree.  Be  thou  plucked  up  by  the  root,  and  be 

thou  planted  in  the  sea  ;  and  it  should  obey  you. 

7  But  which  of  you,  having  a  servant  plowing  or 
feeding  cattle,  will  say  unto  him  by  and  by,  when 
he  is  come  from  the  field.  Go  and  sit  down  to 

8  meat  ?  And  will  not  rather  say  unto  him,  Make 
ready  wherewith  I  may  sup,  and  gird  thyself,  and 
serve  me,  till  I  have  eaten  and  drunken ;  and  after- 

9  ward  thou  shalt  eat  and  drink  ?  Doth  he  thank 
that  servant  because  he  did  the  things  that  were 

ro  commanded  him  ?     I  trow  not.     So  likewise  ye, 
H  2 


1^' 


loo  ST.  LUKE 


lepers. 


Chap.  17    when  ye  shall  have  done  all  those  things  which  are 
commanded  you,  say,  We  are  unprofitable  servants  : 
we  have  done  that  which  was  our  duty  to  do. 
The  ten  And  it  came  to  pass,  as  he  went  to  Jerusalem,   ii 

that  he  passed  through  the  midst  of  Samaria  and 
Galilee.     And  as  he  entered  into  a  certain  village,  1 2 
there  met  him  ten  men  that  were  lepers,  which 
stood  afar  off:  and  they  lifted  up  their  voices,  and  13 
said,  Jesus,  Master,  have  mercy  on  us.     And  when  14 
he  saw  them,  he  said  unto  them,  Go  shew  yourselves 
unto  the  priests.     And  it  came  to  pass,  that,  as 
they  went,  they  were  cleansed.     And  one  of  them,  15 
when  he  saw  that  he  was  healed,  turned  back,  and 
with  a  loud  voice  glorified  God,  and  fell  down  on  16 
his  face  at  his  feet,  giving  him  thanks  :  and  he  was 
a   Samaritan.      And  Jesus  answering  said,  Were  17 
there  not  ten  cleansed?  but  where  are  the  nine? 
There  are  not  found  that  returned  to  give  glory  to  18 
God,  save  this  stranger.     And  he  said  unto  him,  19 
Arise,   go   thy   way :    thy   faith   hath   made  thee 
whole. 

And  when  he  was  demanded  of  the  Pharisees,  20 
when  the  kingdom  of  God  should  come,  he  answer- 
ed them  and  said.  The  kingdom  of  God  cometh  not 
with  observation  :  neither  shall  they  say,  Lo  here  !  21 
or,  lo  there !  for,  behold,  the  kingdom  of  God  is 
within  you.     And  he  said  unto  the  disciples.  The  23 
days  will  come,  when  ye  shall  desire  to  see  one  of 
the  days  of  the  Son  of  man,  and  ye  shall  not  see  //. 
And  they  shall  say  to  you,  See  here ;  or,  see  there:  23 
go  not  after  them,  nor  follow  them.     For  as  the  24 
lightning,  that  lighteneth  out  of  the  one /ar/ under 
heaven,  shineth  unto  the  other  part  under  heaven ; 


ST.  LUKE  loi 

25  so  shall  also  the  Son  of  man  be  in  his  day.     But    Chap.  17 
first  must  he  suffer  many  things,  and  be  rejected 

26  of  this  generation.  And  as  it  was  in  the  days  of 
Noe,  so  shall  it  be  also  in  the  days  of  the  Son  of 

27  man.  They  did  eat,  they  drank,  they  married 
wives,  they  were  given  in  marriage,  until  the  day 
that  Noe  entered  into  the  ark,  and  the  flood  came, 

28  and  destroyed  them  all.  Likewise  also  as  it  was 
in  the  days  of  Lot ;  they  did  eat,  they  drank,  they 

29  bought,  they  sold,  they  planted,  they  builded ;  but 
the  same  day  that  Lot  went  out  of  Sodom  it  rained 
fire  and  brimstone  from  heaven,  and   destroyed 

30  them  all.     Even  thus  shall  it  be  in  the  day  when 

31  the  Son  of  man  is  revealed.  In  that  day,  he  which 
shall  be  upon  the  housetop,  and  his  stufif  in  the 
house,  let  him  not  come  down  to  take  it  away : 
and  he  that  is  in  the  field,  let  him  likewise  not 

J,  33  return  back.     Remember  Lot's  wife.     Whosoever 
shall  seek  to  save  his  hfe  shall  lose  it ;  and  whoso- 

34  ever  shall  lose  his  life  shall  preserve  it.  I  tell  you, 
in  that  night  there  shall  be  two  men  in  one  bed ; 
the  one  shall  be  taken,  and  the  other  shall  be  left. 

35  Two  women  shall  be  grinding  together;   the  one 

36  shall  be  taken,  and  the  other  left.  Two  men  shall 
be  in  the  field;   the  one  shall  be  taken,  and  the 

37  other  left.  And  they  answered  and  said  unto  him. 
Where,  Lord?  And  he  said  unto  them.  Where- 
soever the  body  is^  thither  will  the  eagles  be 
gathered  together. 

18      And  he  spake  a  parable  unto  them  to  this  end,  xheun- 
that  men  ought  always  to  pray,  and  not  to  faint ;  ^^1^^^°^° 

2  saying.  There  was  in  a  city  a  judge,  which  feared 

3  not  God,  neither  regarded  man  :   And  there  was 


102  ST.  LUKE 

Chap.  18   a  widow  in  that  city;   and  she  came  unto  him, 

saying,  Avenge  me  of  mine  adversary.     And  he    4 
would  not  for  a  while  :  but  afterward  he  said  with- 
in himself,  Though  I  fear  not  God,  nor  regard 
man ;  yet  because  this  widow  troubleth  me,  I  will    5 
avenge  her,  lest  by  her  continual  coming  she  weary 
me.     And  the  Lord  said.  Hear  what  the  unjust    6 
judge  saith.     And  shall  not  God  avenge  his  own    7 
elect,  which  cry  day  and  night  unto  him,  though 
he  bear  long  with  them  ?     I  tell  you  that  he  will    8 
avenge   them   speedily.      Nevertheless   when   the 
Son  of  man   cometh,  shall  he  find  faith  on  the 
earth  ? 
ThePhari-       And  he  spake  this  parable  unto  certain  which    9 
pubUcan*^^  trusted  in  themselves  that  they  were  righteous,  and 

despised  others:  Two  men  went  up  into  the  temple  10 
to  pray  ;  the  one  a  Pharisee,  and  the  other  a  publi- 
can.    The  Pharisee  stood  and  prayed  thus  with  n 
himself,  God,  I  thank  thee,  that  I  am  not  as  other 
men  are,  extortioners,  unjust,  adulterers,  or  even  as 
this  publican.    I  fast  twice  in  the  week,  I  give  tithes  12 
of  all  that  I  possess.     And  the  publican,  standing  13 
afar  off,  would  not  lift  up  so  much  as  his  eyes  unto 
heaven,  but  smote  upon  his  breast,  saying,  God  be 
merciful  to  me  a  sinner.    I  tell  you,  this  man  went  14 
down  to  his  house  justified  rather  than  the  other : 
for  every  one  that  exalteth  himself  shall  be  abased; 
and  he  that  humbleth  himself  shall  be  exalted. 
Babes  And  they  brought  unto  him  also  infants,  that  he  15 

brought  to  ^yQui(5  touch  them :  but  when  his  disciples  saw  it, 

they  rebuked  them.     But  Jesus  called  them  mito  16 
him,  and  said.  Suffer  little  children  to  come  unto 
me,  and  forbid  them  not ;  for  of  such  is  the  king- 


ST.  LUKE  103 

17  dom  of  God.     Verily  I  say  unto  you,  Whosoever   chap.is 
shall  not  receive  the  kingdom  of  God  as  a  little  ' 

child  shall  in  no  wise  enter  therein. 

iS       And  a  certain  ruler  asked  him,  saying,  Good  The  great 
Master,  what  shall   I   do  to  inherit  eternal  life  ?  *®^^* 

19  And  Jesus  said  unto  him,  Why  callest  thou  me 

20  good  ?  none  is  good,  save  one,  that  is,  God.  Thou 
knowest  the  commandments,  Do  not  commit  adul- 
tery, Do  not  kill,  Do  not  steal.  Do  not  bear  false 

21  witness,  Honour  thy  father  and  thy  mother.  And 
he  said,  All  these  have  I  kept  from  my  youth  up. 

22  Now  when  Jesus  heard  these  things,  he  said  unto 
him,  Yet  lackest  thou  one  thing  :  sell  all  that  thou 
hast,  and  distribute  unto  the  poor,  and  thou  shalt 
have  treasure  in  heaven  :   and  come,  follow  me. 

23  And  when  he  heard  this,  he  was  very  sorrowful : 

24  for  he  was  very  rich.     And  when  Jesus  saw  that  The  great 
he  was  very  sorrowful,  he  said,  How  hardly  shall  ^^  the  rich, 
they  that  have  riches  enter  into  the  kingdom  of 

25  God !  For  it  is  easier  for  a  camel  to  go  through 
a  needle's  eye,  than  for  a  rich  man  to  enter  into 

26  the  kingdom  of  God.    And  they  that  heard  it  said, 

27  Who  then  can  be  saved?  And  he  said,  The 
things  which  are  impossible  with  men  are  possible 

28  with  God.     Then  Peter  said,  Lo,  we  have  left  all, 

29  and  followed  thee.  And  he  said  unto  them,  Verily 
I  say  unto  you.  There  is  no  man  that  hath  left 
house,  or  parents,  or  brethren,  or  wife,  or  children, 

30  for  the  kingdom  of  God's  sake,  who  shall  not 
receive  manifold  more  in  this  present  time,  and  in 
the  world  to  come  life  everlasting. 

31  Then  he  took  unto  him  the  twelve,  and  said  The  ap- 
unto    them,    Behold,    we   go    up    to    Jerusalem,  suflferingf 


I04 


ST.  LUKE 


death,  and 
resurrec- 
tion of 
Christ 
described. 


Chap.  18   and  all  things  that  are  written  by  the  prophets 
concerning  the  Son  of  man  shall  be  accomplished. 
For    he    shall    be   delivered    unto    the    Gentiles,  32 
and  shall  be  mocked,  and  spitefully  entreated,  and 
spitted  on  :   and  they  shall  scourge  hi7n^  and  put  33 
him   to  death :    and  the  third  day  he  shall  rise 
again.    And  they  understood  none  of  these  things  :  34 
and  this  saying  was  hid  from  them,  neither  knew 
they  the  things  which  were  spoken. 

And  it  came  to  pass,  that  as  he  was  come  nigh  35 
unto  Jericho,  a  certain  blind  man  sat  by  the  way 
side  begging :  and  hearing  the  multitude  pass  by,  36 
he  asked  what  it  meant.     And  they  told  him,  that  37 
Jesus   of  Nazareth   passeth   by.     And   he  cried,  38 
saying,  Jesus,  thou  son  of  David,  have  mercy  on 
me.     And  they  which  went  before  rebuked  him,  39 
that  he  should  hold  his  peace :   but  he  cried  so 
much  the  more,  Thou  son  of  David,  have  mercy 
on  me.     And  Jesus  stood,  and  commanded  him  4c 
to  be  brought  unto  him :  and  when  he  was  come 
near,  he  asked  him,  saying,  What  wilt  thou  that  41 
I  shall  do  unto  thee?    And  he  said,  Lord,  that 
I  may  receive  my  sight.     And  Jesus  said  unto  42 
him,  Receive  thy  sight :  thy  faith  hath  saved  thee. 
And  immediately  he  received  his  sight,  and  followed  43 
him,  glorifying  God  :  and  all  the  people,  when  they 
saw  it,  gave  praise  unto  God. 

And  Jesus  entered  and  passed  through  Jericho.  19 
And,  behold,  there  was  a  man  named  Zacchceus,     2 
which  was  the  chief  among  the  publicans,  and  he 
was  rich.     And  he  sought  to  see  Jesus  who  he    3 
was ;  and  could  not  for  the  press,  because  he  was 
little  of  stature.     And  he  ran  before,  and  climbed    4 


ST.  LUKE  105 

up  into  a  sycomore  tree  to  see  him  :  for  he  was  to   Chap.  19 

5  pass  that  way.  And  when  Jesus  came  to  the  place, 
he  looked  up,  and  saw  him,  and  said  unto  him, 
Zacchceus,  make  haste,  and  come  down ;   for  to 

6  day  I  must  abide  at  thy  house.  And  he  made 
haste,  and  came  down,  and  received  him  joyfully. 

7  And  when  they  saw  it^  they  all  murmured,  say- 
ing, That  he  was  gone  to  be  guest  with  a  man 

8  that  is  a  sinner.  And  Zacchaeus  stood,  and  said 
unto  the  Lord;  Behold,  Lord,  the  half  of  my 
goods  I  give  to  the  poor;  and  if  I  have  taken 
any   thing    from    any   man    by    false    accusation, 

9  I  restore  hwi  fourfold.  And  Jesus  said  unto 
him.  This   day  is   salvation  come  to  this  house, 

10  forsomuch  as  he  also  is  a  son  of  Abraham.  For 
the  Son  of  man  is  come  to  seek  and  to  save  that 
which  was  lost. 

;  I       And  as  they  heard  these  things,  he  added  and  The 
spake  a  parable,  because  he  was  nigh  to  Jerusalem,  of  the  ^ 
and  because  they  thought  that  the  kingdom  of  God  Pounds. 

12  should  immediately  appear.  He  said  therefore, 
A  certain  nobleman  went  into  a  far  country  to 

13  receive  for  himself  a  kingdom,  and  to  return.  And 
he  called  his  ten  servants,  and  delivered  them  ten 
pounds,  and  said  unto  them.  Occupy  till  I  come. 

14  But  his  citizens  hated  him,  and  sent  a  message 
after  him,  saying.  We  will  not  have  this  man  to 

15  reign  over  us.  And  it  came  to  pass,  that  when 
he  was  returned,  having  received  the  kingdom, 
then  he  commanded  these  servants  to  be  called 
unto  him,  to  whom  he  had  given  the  money,  that 
he  might  know  how  much  every  man  had  gained 

i6  by  trading.     Then  came  the  first,   saying.  Lord, 


io6  ST.  LUKE 

Chap.  19   thy  pound  hath  gained  ten  pounds.     And  he  said  17 
unto  him,  Well,  thou  good  servant :  because  thou 
hast  been  faithful  in  a  very  little,  have  thou  autho- 
rity over  ten  cities.    And  the  second  came,  saying,  18 
Lord,  thy  pound  hath  gained  five  pounds.     And  19 
he  said  likewise  to  him,  Be  thou  also  over  five 
cities.     And  another  came,  saying.  Lord,  behold,   20 
here  is  thy  pound,  which  I  have  kept  laid  up  in 
a  napkin  :  for  I  feared  thee,  because  thou  art  an  2 1 
austere  man  :  thou  takest  up  that  thou  layedst  not 
down,  and  reapest  that  thou  didst  not  sow.     And  22 
he  saith  unto  him.  Out  of  thine  own  mouth  will 
I  judge  thee,  thou  wicked  servant.     Thou  knewest 
that  I  was  an  austere  man,  taking  up  that  I  laid 
not  down,  and  reaping  that  I  did  not  sow :  where-  23 
fore  then  gavest  not  thou  my  money  into  the  bank, 
that  at  my  coming  I  might  have  required  mine  own 
with  usury?     And  he  said  unto  them  that  stood  24 
by.  Take  from  him  the  pound,  and  give  it  to  him 
that  hath  ten  pounds.     (And  they  said  unto  him,   25 
Lord,  he  hath  ten  pounds.)     For  I  say  unto  you,  26 
That  unto  every  one  which  hath  shall  be  given ; 
and  from  him  that  hath  not,  even  that  he  hath 
shall  be  taken  away  from  him.     But  those  mine  27 
enemies,  which  would  not  that  I  should  reign  over 
them,   bring    hither,   and    slay   them  before   me. 
And  when  he  had  thus  spoken,  he  went  before,  28 
ascending  up  to  Jerusalem. 

And  it  came  to  pass,  when  he  was  come  nigh  29 
to  Bethphage  and  Bethany,  at  the  mount  called 
the  mount  of  Olives,  he  sent  two  of  his  disciples, 
saying,  Go  ye  into  the  village  over  against  you ;  30 
in  the  which  at  your  entering  ye  shall  find  a  colt 


ST.  LUKE  107 

tied,  whereon  yet  never  man  sat :  loose  him,  and    Chap.  19 

31  bring  him  hither.  And  if  any  man  ask  you,  Why 
do  ye  loose  him  ?    thus  shall   ye  say  unto  him, 

32  Because  the  Lord  hath  need  of  him.  And  they 
that  were  sent  went  their  way,  and  found  even 

33  as  he  had  said  unto  them.  And  as  they  were 
loosing   the  colt,  the   owners    thereof  said   unto 

34  them.   Why  loose  ye  the  colt?     And  they  said, 

35  The  Lord  hath  need  of  him.  And  they  brought 
him  to  Jesus :  and  they  cast  their  garments  upon 

36  the  colt,  and  they  set  Jesus  thereon.     And  as  he 

37  went,  they  spread  their  clothes  in  the  way.  And 
when  he  was  come  nigh,  even  now  at  the  descent 
of  the  mount  of  Olives,  the  whole  multitude  of 
the  disciples  began  to  rejoice  and  praise  God  with 
a  loud  voice  for  all  the  mighty  works  that  they 

38  had  seen ;  saying,  Blessed  be  the  King  that  cometh 
in  the  name  of  the  Lord :   peace  in  heaven,  and 

39  glory  in  the  highest.  And  some  of  the  Pharisees 
from  among  the  multitude  said  unto  him,  Master, 

40  rebuke  thy  disciples.  And  he  answered  and  said 
unto  them,  I  tell  you  that,  if  these  should  hold 
their  peace,  the  stones  would  immediately  cry  out. 

41  And  when  he  was  come  near,  he  beheld  the  Jesus 

42  city,  and  wept  over  it,  saying.  If  thou  hadst  known,  ^g^jeru- 
even  thou,   at   least  in   this  thy  day,  the  things  saiem. 
which  belong  unto  thy  peace !    but  now  they  are 

43  hid  from  thine  eyes.  For  the  days  shall  come 
upon  thee,  that  thine  enemies  shall  cast  a  trench 
about  thee,  and  compass  thee  round,  and  keep 

44  thee  in  on  every  side,  and  shall  lay  thee  even 
with  the  ground,  and  thy  children  within  thee; 
and  they  shall  not  leave  in  thee  one  stone  upon 


io8  ST.  LUKE 

Chap.  19   another;    because  thou  knewest  not  the  time  of 

thy  visitation. 
Thepuri-         And  he  went  into   the  temple,  and  began  to  45 

fhe  temp°ie,  ^^^^  °^^  ^^^^"^  ^^^^  ^°^^  therein,  and  them  that 
audits        bought;  saying  unto  them,  It  is  written,  My  house  46 
the^  Jews.    ^^  ^^^  house  of  prayer :  but  ye  have  made  it  a  den 
of  thieves. 

And  he  taught  daily  in  the  temple.     But  the  47 
chief  priests  and  the  scribes  and  the  chief  of  the 
people  sought  to  destroy  him,  and  could  not  find  48 
what  they  might  do :  for  all  the  people  were  very 
attentive  to  hear  him. 
Jesus  And  it  came   to   pass,   ^/la^  on   one  of  those  20 

as  to  his^    days,  as  he  taught  the  people  in  the  temple,  and 
authority,  preached   the   gospel,   the  chief  priests   and   the 

scribes  came  upon  /lim  with  the  elders,  and  spake     2 
unto  him,  saying,  Tell  us,  by  what  authority  doest 
thou  these  things?    or  who  is  he  that  gave  thee 
this  authority  ?     And  he  answered  and  said  unto     3 
them,  I  will  also  ask  you  one  thing;    and  answer 
me :    The  baptism  of  John,  was  it  from  heaven,     4 
or  of  men  ?    And  they  reasoned  with  themselves,     5 
saying,  If  we  shall  say.  From  heaven  ;   he  will  say. 
Why  then  beHeved  ye  him  not  ?     But  and  if  we     6 
say.  Of  men ;    all  the  people  will  stone  us :    for 
they  be  persuaded  that  John  was  a  prophet.     And    7 
they  answered,  that  they  could  not  tell  whence  // 
was.     And   Jesus   said   unto  them,    Neither   tell    8 
I  you  by  what  authority  I  do  these  things. 
The  par-  Then   began   he  to  speak   to  the  people  this    9 

vhfeyard?  P^^^^le ;  A  certain  man  planted  a  vineyard,  and 
let  it  forth  to  husbandmen,  and  went  into  a  far 
country  for  a  long  time.     And  at  the  season  he  10 


ST.  LUKE  109 

sent   a  servant    to    the    husbandmen,   that   they   Chap.  20 
should  give  him  of  the  fruit  of  the  vineyard :  but 
the  husbandmen   beat  him,   and   sent  him  away 

11  empty.  And  again  he  sent  another  servant :  and 
they  beat  him  also,  and  entreated  him  shamefully, 

12  and  sent  him  away  empty.  And  again  he  sent 
a  third :    and  they  wounded  him  also,  and  cast 

13  him  out.  Then  said  the  lord  of  the  vineyard. 
What  shall  I  do?  I  will  send  my  beloved  son: 
it  may  be  they  will  reverence  hiiji  when  they  see 

14  him.  But  when  the  husbandmen  saw  him,  they 
reasoned  among  themselves,  saying.  This  is  the 
heir:   come,  let  us  kill:  him,  that  the  inheritance 

15  may  be  our's.  So  they  cast  him  out  of  the  vine- 
yard, and  killed  him.     What  therefore  shall  the 

16  lord  of  the  vineyard  do  unto  them?  He  shall 
come  and  destroy  these  husbandmen,  and  shall 
give   the  vineyard   to   others.      And   when    they 

17  heard  //,  they  said,  God  forbid.  And  he  beheld 
them,  and  said.  What  is  this  then  that  is  written, 
The  stone  which  the  builders  rejected,  the  same 

18  is  become  the  head  of  the  corner?  Whosoever 
shall  fall  upon  that  stone  shall  be  broken;  but 
on  whomsoever  it  shall  fall,  it  will  grind  him  to 

19  powder.     And  the  chief  priests  and  the  scribes  Tribute  to 
the  same  hour  sought  to  lay  hands  on  him ;   and  ^^®^^^- 
they  feared  the  people :    for  they  perceived  that 

he  had  spoken  this  parable  against  them. 

20  And  they  watched  him,  and  sent  forth  spies, 
which  should  feign  themselves  just  men,  that  they 
might  take  hold  of  his  words,  that  so  they  might 
deliver  him  unto  the  power  and  authority  of  the 

21  governor.     And  they  asked  him,  saying,  Master, 


no  ST.  LUKE 

Chap.  20  we  know  that  thou  sayest  and  teachest  rightly, 
neither  acceptest   thou   the   person   of  any^  but 
teachest  the  way  of  God  truly :    Is  it  lawful  for  22 
us  to  give  tribute  unto  Caesar,  or  no?     But  he  23 
perceived   their  craftiness,   and   said   unto  them, 
Why  tempt  ye  me  ?     Shew  me  a  penny.     Whose  24 
image  and  superscription  hath  it  ?    They  answered 
and    said,    Caesar's.      And    he   said    unto   them,  25 
Render   therefore   unto  Caesar   the  things  which 
be  Caesar's,  and  unto  God  the  things  which  be 
God's.     And   they  could   not   take   hold   of   his  26 
words  before  the  people:  and  they  marvelled  at 
his  answer,  and  held  their  peace. 
Sadducees       Then  came  to  him  certain  of  the  Sadducees,  27 
resurrec-     ^hich  deny  that  there  is  any  resurrection ;    and 
tion.  they   asked    him,    saying,    Master,    Moses   wrote  28 

unto  us,  If  any  man's  brother  die,  having  a  wife, 
and   he   die   without   children,   that  his    brother 
should  take  his  wife,  and  raise  up  seed  unto  his 
brother.      There  were  therefore  seven  brethren :  29 
and    the    first    took    a    wife,    and    died    without 
children.     And  the  second  took  her  to  wife,  and  30 
he  died  childless.     And  the  third  took  her;   and  31 
in  like  manner  the  seven  also :   and  they  left  no 
children,  and  died.     Last  of  all  the  woman  died  32 
also.     Therefore   in  the  resurrection  whose  wife  33 
of  them  is  she  ?   for  seven  had  her  to  wife.     And  34 
Jesus  answering  said  unto  them,  The  children  of 
this  world  marry,  and  are  given  in  marriage :  but  35 
they  which  shall  be  accounted  worthy  to  obtain 
that  world,  and  the  resurrection  from  the  dead, 
neither  marry,  nor  are  given  in  marriage  :  neither  36 
can  they  die  any  more :   for  they  are  equal  unto 


ST.  LUKE  III 

the  angels  ;  and  are  the  children  of  God,  being  the  Chap.  20 

37  children  of  the  resurrection.  Now  that  the  dead 
are  raised,  even  Moses  shewed  at  the  bush,  when 
he  calleth  the  Lord  the  God  of  Abraham,  and 

38  the  God  of  Isaac,  and  the  God  of  Jacob.  For 
he  is  not  a  God  of  the  dead,  but  of  the  living: 

39  for  all  live  unto  him.     Then  certain  of  the  scribes 

40  answering  said,  Master,  thou  hast  well  said.  And 
after  that  they  durst  not  ask  him  any  question 
at  all. 

41  And  he  said   unto  them,   How  say  they  that  David's 

42  Christ  is  David's  son  ?     And  David  himself  saith  ^°°* 
in  the  book  of  Psalms,  The  Lord  said  unto  my 

43  Lord,  Sit  thou  on  my  right  hand,  till  I  make  thine 

44  enemies  thy  footstool.  David  therefore  calleth 
him  Lord,  how  is  he  then  his  son  ? 

45  Then  in  the  audience  of  all  the  people  he  said  Warning 

46  unto  his  disciples,  Beware  of  the  scribes,  which  scribes, 
desire  to  walk  in  long  robes,  and  love  greetings 

in    the   markets,    and    the   highest    seats   in   the 

47  synagogues,  and  the  chief  rooms  at  feasts ;  which 
devour  widows'  houses,  and  for  a  shew  make  long 
prayers  :  the  same  shall  receive  greater  damnation. 

21      And   he    looked    up,   and   saw   the   rich   men  The 

2  casting  their  gifts  into  the  treasury.     And  he  saw  mltesT  ^ 
also  a  certain  poor  widow  casting  in  thither  two 

3  mites.  And  he  said.  Of  a  truth  I  say  unto  you, 
that  this  poor  widow  hath  cast  in  more  than  they 

4  all :  for  all  these  have  of  their  abundance  cast  in 
unto  the  offerings  of  God :  but  she  of  her  penury 
hath  cast  in  all  the  living  that  she  had. 

5  And  as  some  spake  of  the  temple,  how  it  was  The  temple 

6  adorned  with  goodly  stones  and  gifts,  he  said,  As  de^u-oyed. 


112  ST.  LUKE 

Chap.  21  for  these  things  which  ye  behold,  the  days  will 
come,  in  the  which  there  shall  not  be  left  one 
stone   upon   another,    that   shall   not   be   thrown 
down.     And  they  asked  him,  saying,  Master,  but     7 
when  shall  these  things  be?   and  what  sign  will 
there  be  when  these  things  shall  come  to  pass  ?  And     8 
he  said,  Take  heed  that  ye  be  not  deceived :   for 
many  shall  come  in  my  name,  saying,  I  am  Christ; 
and  the  time  draweth  near :   go  ye  not  therefore 
after  them.     But  when  ye  shall  hear  of  wars  and    9 
commotions,   be   not   terrified :    for  these   things 
must  first  come  to  pass;   but  the  end  is  not  by 
Coming      and  by.     Then  said  he  unto  them,  Nation  shall  10 
troubles.     ^.^^^  against  nation,  and  kingdom  against  kingdom  : 

and  great  earthquakes  shall  be  in  divers  places,  11 
and  famines,  and  pestilences;    and  fearful  sights 
and  great  signs  shall  there  be  from  heaven.     But  12 
before  all  these,  they  shall   lay  their   hands  on 
you,  and  persecute  you^  delivering  you  up  to  the 
synagogues,  and  into  prisons,  being  brought  before 
kings  and  rulers  for  my  name's  sake.    And  it  shall  13 
turn  to  you  for  a  testimony.     Settle  it  therefore  14 
in  your  hearts,  not  to  meditate  before  what  ye 
shall  answer:    for  I  will  give  you  a  mouth  and  15 
wisdom,  which  all  your  adversaries  shall  not  be 
able   to   gainsay   nor   resist.      And    ye   shall    be  16 
betrayed    both    by   parents,    and    brethren,    and 
kinsfolks,    and   friends;    and   some   of   you   shall 
they  cause  to  be  put  to  death.     And  ye  shall  be  17 
hated  of  all  77ien  for  my  name's  sake.     But  there  18 
shall  not  an  hair  of  your  head  perish.     In  your  19 
The  doom   patience  possess  ye  your  souls.     And  when   ye  20 
°Iiitr*       shall  see  Jerusalem  compassed  with  armies,  then 


ST.  LUKE  113 

21  know  that  the  desolation  thereof  is  nigh.     Then    Chap.  21 
let  them  which  are  in  Judaea  flee  to  the  mountains  ; 

and  let  them  which  are  in  the  midst  of  it  depart 
out;   and  let  not  them  that  are  in  the  countries 

22  enter  thereinto.  For  these  be  the  days  of 
vengeance,  that  all  things  which  are  written  may 

^3  be  fulfilled.  But  woe  unto  them  that  are  with 
child,  and  to  them  that  give  suck,  in  those  days  ! 
for  there  shall  be  great  distress  in  the  land,  and 

24  wrath  upon  this  people.  And  they  shall  fall  by  the 
edge  of  the  sword,  and  shall  be  led  away  captive 
into  all  nations  :  and  Jerusalem  shall  be  trodden 
down  of  the  Gentiles,  until  the  times  of  the  Gentiles 

25  be  fulfilled.  And  there  shall  be  signs  in  the  sun,  Thecom- 
and  in  the  moon,  and  in  the  stars ;  and  upon  the  ^^^If^^ 
earth  distress  of  nations,  with  perplexity ;   the  .sea  man. 

26  and  the  waves  roaring;  men's  hearts  failing  them 
for  fear,  and  for  looking  after  those  things  which 
are  coming  on  the  earth  :  for  the  powers  of  heaven 

27  shall  be  shaken.  And  then  shall  they  see  the  Son 
of  man  coming  in  a  cloud  with  power  and  great 

28  glory.  And  when  these  things  begin  to  come  to 
pass,  then  look  up,  and  hft  up  your  heads;  for 
your  redemption  draweth  nigh. 

29  And  he  spake  to  them  a  parable;  Behold  the  The  lesson 

30  fig  tree,  and  all  the  trees ;  when  they  now  shoot  °/g^^® 
forth,  ye  see  and  know  of  your  own  selves  that 

31  summer  is  now  nigh  at  hand.  So  likewise  ye, 
when  ye  see  these  things  come  to  pass,  know  ye 

32  that  the  kingdom  of  God  is  nigh  at  hand.  Verily 
I  say  unto  you,  This  generation  shall  not  pass 

33  away,  till  all  be  fulfilled.  Heaven  and  earth  shall 
pass  away  :  but  my  words  shall  not  pass  away. 

X 


114  ST.  LUKE 

Chap.  21        And  take  heed  to  yourselves,  lest  at  any  time  34 
Warnings   Y^^^  hearts  be  overcharged  with  surfeiting,  and 
against       drunkenness,  and  cares  of  this  life,  and  so  that 

iinpre- 

paredness.  day  come  upon  you  unawares,     ror  as  a  snare  35 
shall  it  come  on  all  them  that  dwell  on  the  face  of 
the  whole  earth.     Watch   ye  therefore,  and  pray  36 
always,  that  ye  may  be  accounted  worthy  to  escape 
all  these  things  that  shall  come  to  pass,  and  to 
stand  before  the  Son  of  man. 

And  in  the  day  time  he  was  teaching  in  the  37 
temple;  and  at  night  he  went  out,  and  abode  in 
the  mount  that  is  called  ^/le  mount  of  Olives.    And  38 
all  the  people  came  early  in  the  morning  to  him 
in  the  temple,  for  to  hear  him. 
judas's  Now  the  feast  of  unleavened  bread  drew  nigh,  22 

treason.      ^yhich  is  called  the  Passover.     And  the  chief  priests     2 
and  scribes  sought  how  they  might  kill  him ;  for 
they  feared  the  people.     Then  entered  Satan  into    3 
Judas  surnamed  Iscariot,  being  of  the  number  of 
the  twelve. 

And  he  went  his  way,  and  communed  with  the    4 
chief  priests  and  captains,  how  he  might  betray 
him  unto  them.     And  they  were  glad,  and  cove-    5 
nanted  to  give  him  money.     And  he  promised,     6 
and  sought  opportunity  to  betray  him  unto  them 
in  the  absence  of  the  multitude. 
Prepara-         Then  came  the  day  of  unleavened  bread,  when     7 
tion  for  the  ^^  passover  must  be  killed.     And  he  sent  Peter    8 
and  John,  saying,  Go  and  prepare  us  the  passover, 
that  we  may  eat.     And  they  said  unto  him,  AVhere    9 
wilt  thou  that  we  prepare?     And   he  said   unto  10 
them,  Behold,  when  ye  are  entered  into  the  city, 
there  shall  a  man  meet  you,  bearing  a  pitcher  of 


ST.   LUKE  115 

water ;  follow  him  into  the  house  where  he  entereth    Chap.  22 

11  in.  And  ye  shall  say  unto  the  goodman  of  the 
house,  The  Master  saith  unto  thee,  Where  is  the 
guestchamber,  where  I  shall  eat  the  passover  with 

12  my   disciples?     And   he   shall  shew  you  a  large 

13  upper  room  furnished :  there  make  ready.  And 
they  went,  and  found  as  he  had  said  unto  them : 
and  they  made  ready  the  passover. 

14  And  when  the  hour  was  come,  he  sat  down,  and  The  Lord's 

15  the  twelve  apostles  with  him.     And  he  said  unto    "pp®^' 
them,    With   desire    I   have   desired    to    eat   this 

16  passover  with  you  before  I  suffer :  for  I  say  unto 
you,  I  will  not  any  more  eat  thereof,  until  it  be 

17  fulfilled  in  the  kingdom  of  God.  And  he  took 
the  cup,  and  gave  thanks,  and  said.   Take  this, 

18  and  divide  //  among  yourselves :  for  I  say  unto 
you,  I  will  not  drink  of  the  fruit  of  the  vine,  until 

19  the  kingdom  of  God  shall  come.  And  he  took 
bread,  and  gave  thanks,  and  brake  //,  and  gave 
unto  them,  saying.  This  is  my  body  which  is  given 

20  for  you  :  this  do  in  remembrance  of  me.  Likewise 
also  the  cup  after  supper,  saying.  This  cup  is  the 
new  testament  in  my  blood,  which  is  shed  for  you. 

21  But,  behold,  the  hand  of  him  that  betray eth  me  is  Thepre- 

22  with  me  on  the  table.     And  truly  the  Son  of  man  ^^^^6 
goeth,  as  it  was  determined :  but  woe  unto  that  traitor. 

23  man  by  whom  he  is  betrayed !  And  they  began 
to  enquire  among  themselves,  which  of  them  it 

24  was  that  should  do  this  thing.     And  there  was  Dispute 
also  a  strife  among  them,  which  of  them  should  cg^^nce^^' 

25  be  accounted  the  greatest.  And  he  said  unto 
them.  The  kings  of  the  Gentiles  exercise  lordship 
over  them ;  and  they  that  exercise  authority  upon 

I  2 


ii6 


ST.  LUKE 


Chap.  22   them  are  called  benefactors.     But  ye  shall  not  be  26 
so :    but  he  that  is  greatest  among  you,  let  him 
be  as  the  younger  ;  and  he  that  is  chief,  as  he  that 
doth  serve.    For  whether  is  greater,  he  that  sitteth  27 
at  meat,  or  he  that  serveth  ?  is  not  he  that  sitteth 
at  meat  ?  but  I  am  among  you  as  he  that  serveth. 
Ye  are  they  which  have  continued  with  me  in  my  28 
temptations.     And  I  appoint  unto  you  a  kingdom,  29 
as  my  Father  hath  appointed  unto  me;    that  ye  30 
may  eat  and  drink  at  my  table  in  my  kingdom, 
and  sit  on  thrones  judging  the  twelve  tribes  of 
Warning     Israel.     And  the  Lord  said,  Simon,  Simon,  behold,  31 
to  Peter,      g^j^^n  hath  desired  to  have  you,  that  he  may  sift 

you  as  wheat :  but  I  have  prayed  for  thee,  that  thy  32 
faith  fail    not :    and    when    thou    art   converted, 
strengthen  thy  brethren.     And  he  said  unto  him,  33 
Lord,  I  am  ready  to  go  with  thee,  both  into  prison, 
and  to  death.     And  he  said,  I  tell  thee,  Peter,  34 
the  cock  shall  not  crow  this  day,  before  that  thou 
The  com-     shalt  thrice  deny  that  thou  knowest  me.     And  he  35 
mg  peril,     ^^j^  yxKilo  them,  When  I  sent  you  without  purse, 
and  scrip,  and  shoes,  lacked  ye  any  thing  ?     And 
they  said,  Nothing.     Then  said  he  unto  them,  But  36 
now,  he  that  hath  a  purse,  let  him  take  //,  and 
likewise  his  scrip  :  and  he  that  hath  no  sword,  let 
him  sell  his  garment,  and  buy  one.     For  I  say  37 
unto  you,  that  this  that  is  written  must  yet  be 
accomplished  in  me,  And  he  was  reckoned  among 
the  transgressors :    for  the  things  concerning  me 
have  an  end.  And  they  said.  Lord,  behold,  here  are  38 
two  swords.    And  he  said  unto  them,  It  is  enough. 
The  agony.      And  he  came  out,  and  went,  as  he  was  wont,  to  39 
the  mount  of  Olives  ;  and  his  disciples  also  followed 


ST.  LUKE  117 

40  him.     And  when  he  was  at  the  place,  he  said  unto   Chap.  22 
them,   Pray   that   ye   enter   not   into   temptation. 

41  And  he  was  withdrawn  from  them  about  a  stone's 

42  cast,  and  kneeled  down,  and  prayed,  saying.  Father, 
if  thou    be   willing,  remove   this  cup   from   me : 

43  nevertheless  not  my  will,  but  thine,  be  done.  And 
there  appeared  an  angel  unto  him  from  heaven, 

44  strengthening  him.  And  being  in  an  agony  he 
prayed  more  earnestly :  and  his  sweat  was  as  it 
were    great  drops  of  blood  falling  down  to  the 

45  ground.  And  when  he  rose  up  from  prayer,  and 
was  come  to  his  disciples,  he  found  them  sleeping 

46  for  sorrow,  and  said  unto  them,  Why  sleep  ye? 
rise  and  pray,  lest  ye  enter  into  temptation. 

47  And  while  he  yet  spake,  behold  a  multitude,  Thebe- 
and  he  that  was  called  Judas,  one  of  the  twelve,  *^^y^^- 
went  before  them,  and  drew  near  unto  Jesus  to 

48  kiss  him.    But  Jesus  said  unto  him,  Judas,  betray  est 

49  thou  the  Son  of  man  with  a  kiss?  When  they 
which  were  about  him  saw  what  would  follow, 
they  said  unto  him,  Lord,  shall  we  smite  with  the 

50  sword?     And  one  of  them  smote  the  servant  of 

51  the  high  priest,  and  cut  off  his  right  ear.  And 
Jesus  answered  and  said,  Suffer  ye  thus  far.     And 

52  he  touched  his  ear,  and  healed  him.  Then  Jesus 
said  unto  the  chief  priests,  and  captains  of  the 
temple,  and  the  elders,  which  were  come  to  him, 
Be  ye  come  out,  as  against  a  thief,  with  swords 

53  and  staves?  When  I  w^as  daily  with  you  in  the 
temple,  ye  stretched  forth  no  hands  against  me: 
but  this  is  your  hour,  and  the  power  of  darkness. 

54  Then  took  they  him,  and  led  him^  and  brought 
him  into  the  high  priest's  house. 


Tl8 


ST.  LUKE 


Chap.  22 

Peter's 
repeated 
denial  of 
Christ,  and 
the  first 
mockery 
of  him. 


And  Peter  followed  afar  off.     And  when  they  55 
liad  kindled  a  fire  in  the  midst  of  the  hall,  and 
were  set  down  together,  Peter  sat  down  among 
them.     But  a  certain  maid  beheld  him  as  he  sat  56 
by  the  fire,  and  earnestly  looked  upon  him,  and 
said,  This  man  was  also  with  him.    And  he  denied  57 
him,  saying.  Woman,  I  know  him  not.     And  after  58 
a  little  while  another  saw  him,  and  said,  Thou  art 
also  of  them.     And  Peter  said,  Man,  I  am  not. 
And  about  the  space  of  one  hour  after  another  59 
confidently  affirmed,  saying.  Of  a  truth  this  fellow 
also  was  with  him  :   for  he  is  a  Galilaean.     And  60 
Peter  said,  Man,   I  know  not  what  thou  sayest. 
And  immediately,   while  he  yet  spake,  the  cock 
crew.     And  the  Lord  turned,   and   looked  upon  6r 
Peter.     And  Peter  remembered  the  word  of  the 
Lord,  how  he  had  said  unto  him,  Before  the  cock 
crow,  thou  shalt  deny  me  thrice.     And  Peter  went  62 
out,  and  wept  bitterly.     And  the  men  that  held  63 
Jesus  mocked  him,  and  smote  him.     And  when  64 
they  had  blindfolded  him,  they  struck  him  on  the 
face,  and  asked  him,  saying,  Prophesy,  who  is  it 
that  smote  thee  ?    And  many  other  things  blasphe-  65 
mously  spake  they  against  him. 

And  as  soon  as  it  was  day,  the  elders  of  the  6(5 
people  and  the  chief  priests  and  the  scribes  came 
together,  and  led  him  into  their  council,  saying, 
Art  thou  the  Christ?  tell  us.     And  he  said  unto  67 
them.   If  I  tell  you,  ye  will   not  believe :    and  if  68 
I  also  ask  you,  ye  will  not  answer  me,  nor  let  me 
go.     Hereafter  shall  the  Son   of  man  sit  on  the  69 
right  hand  of  the  power  of  God.     Then  said  they  70 
all,  Art  thou  then  the  Son  of  God  ?     And  he  said 


ST.  LUKE  1 19 

71  unto  them,  Ye  say  that  I  am.     And  they  said,   chap.  22 
What  need  we  any  further  witness  ?   for  we  our- 
selves  have  heard  of  his  own  mouth. 

23      And  the  whole  multitude  of  them  arose,  and  Examina- 

2  led  him  unto  Pilate.     And  they  began  to  accuse  Piiate!^°^^ 
him,  saying,  We  found  this  fellow  perverting  the 
nation,  and  forbidding  to  give  tribute  to  Caesar, 

3  saying  that  he  himself  is  Christ  a  King.  And 
Pilate  asked  him,  saying,  Art  thou  the  King  of  the 
Jews?     And   he  answered  him  and   said,  Thou 

4  sayest  it.  Then  said  Pilate  to  the  chief  priests 
and  to  the  people,   I  find  no   fault  in  this  man. 

5  And  they  were  the  more  fierce,  saying,  He  stirreth 
up   the    people,    teaching    throughout   all    Jewry, 

6  beginning  from  Galilee  to  this  place.  When  Pilate 
heard  of  Galilee,  he  asked  whether  the  man  were 

7  a  Galilsean.  And  as  soon  as  he  knew  that  he 
belonged  unto  Herod's  jurisdiction,  he  sent  him 
to  Herod,  who  himself  also  was  at  Jerusalem  at 
that  time. 

8  And  when  Herod  saw  Jesus,  he  was  exceeding  jesus 
glad :  for  he  was  desirous  to  see  him  of  a  long  Hg°Q^ 
season^  because  he  had  heard  many  things  of  him  ; 

and  he  hoped  to  have  seen  some  miracle  done  by 

9  him.    Then  he  questioned  with  him  in  many  words  ; 

10  but  he  answered  him  nothing.  And  the  chief 
priests  and  scribes  stood  and  vehemently  accused 

11  him.  And  Herod  with  his  men  of  war  set  him  at 
nought,  and  mocked  him^  and  arrayed  him  in 
a  gorgeous  robe,  and  sent  him  again  to  Pilate. 

I J  And  the  same  day  Pilate  and  Herod  were  made 
friends  together :  for  before  they  were  at  enmity 
between  themoelves. 


T20  ST.  LUKE 

Chap.  23       And  Pilate,  when  he  had  called  together  the  chief  13 
priests  and  the  rulers  and  the  people,  said   unto  14 
them.  Ye  have  brought  this  man  unto  me,  as  one 
that  perverteth  the  people :  and,  behold,  I,  having 
examined  hwi  before  you,  have  found  no  fault  in 
this  man  touching  those  things  whereof  ye  accuse 
him  :  no,  nor  yet  Herod :  for  I  sent  you  to  him ;  1 5 
and,   lo,   nothing  worthy  of  death   is  done   unto 
him.    I  will  therefore  chastise  him,  and  release  him.   16 
(For  of  necessity  he  must  release  one  unto  them  at  17 
the  feast.)     And  they  cried  out  all  at  once,  saying,   18 
Away  with  this  man^  and  release  unto  us  Barabbas  : 
(who  for  a  certain  sedition  made  in  the  city,  and  19 
for  murder,  was  cast  into  prison.)     Pilate  therefore,   20 
willing  to  release  Jesus,  spake  again  to  them.    But  21 
they  cried,  saying.  Crucify  hhn^  crucify  him.     And  22 
he  said  unto  them  the  third  time.  Why,  what  evil 
hath  he  done  ?  I  have  found  no  cause  of  death  in 
him  :  I  will  therefore  chastise  him,  and  let  him  go. 
And  they  were  instant  with  loud  voices,  requiring  23 
that  he  might  be  crucified.    And  the  voices  of  them 
and  of  the  chief  priests  prevailed.    And  Pilate  gave  24 
sentence  that  it  should  be  as  they  required.     And  25 
he  released  unto  them  him  that  for  sedition  and 
murder  was  cast  into  prison,  whom  they  had  desired ; 
but  he  delivered  Jesus  to  their  will. 
On  the  And  as  they  led  him  away,  they  laid  hold  upon  26 

Cnf  i°^^^  one  Simon,  a  Cyrenian,  coming  out  of  the  country, 
fixion.         and  on  him  they  laid  the  cross,  that  he  might  bear 

//  after  Jesus.     And  there  followed  him  a  great  27 
company  of  people,  and  of  women,  which   also 
bewailed  and  lamented  him.     But  Jesus  turning  28 
unto  them  said,  Daughters  of  Jerusalem,  weep  not 


ST.  LUKE  121 

for   me,  but  weep   for  yourselves,  and   for  your    Chap.  23 

29  children.  For,  behold,  the  days  are  coming,  in  the 
which  they  shall  say.  Blessed  are  the  barren,  and 
the  wombs  that  never  bare,  and  the  paps  which 

30  never  gave  suck.  Then  shall  they  begin  to  say  to 
the  mountains.  Fall  on  us ;  and  to  the  hills.  Cover 

31  us.     For  if  they  do  these  things  in  a  green  tree, 

32  what  shall  be  done  in  the  dry  ?     And  there  were  The  Cruci- 
also  two  other,  malefactors,  led  with  him  to  be  put  to  ^^°"- 

33  death.  And  when  theywere  come  to  the  place,  which 
is  called  Calvary,  there  they  crucified  him,  and  the 
malefactors,  one  on  the  right  hand,  and  the  other 

34  on  the  left.  Then  said  Jesus,  Father,  forgive  them  ; 
for  they  know  not  what  they  do.     And  they  parted 

35  his  raiment,  and  cast  lots.  And  the  people  stood 
beholding.  And  the  rulers  also  with  them  derided 
/^/;;/,  saying.  He  saved  others ;  let  him  save  himself, 

36  if  he  be  Christ,  the  chosen  of  God.  And  the  sol- 
diers also  mocked  him,  coming  to  him,  and  offering 

37  him  vinegar,  and  saying,  If  thou  be  the  king  of  the 

38  Jews,  save  thyself.  And  a  superscription  also  was 
written  over  him  in  letters  of  Greek,  and  Latin, 
and  Hebrew,  THIS  IS  THE  KING  OF  THE 

39  JEWS.     And  one  of  the  malefactors  which  were  The  two 
hanged  railed  on  him,  saying.  If  thou  be  Christ,  ^gjors. 

40  save  thyself  and  us.  But  the  other  answering  re- 
buked him,  saying,  Dost  not  thou  fear  God,  seeing 

41  thou  art  in  the  same  condemnation?  And  we 
indeed  justly ;  for  we  receive  the  due  reward  of 
our  deeds  :  but  this  man  hath  done  nothing  amiss. 

42  And  he  said  unto  Jesus,  Lord,  remember  me  when 

43  thou  comest  into  thy  kingdom.  And  Jesus  said 
unto  him.  Verily  I  say  unto  thee.  To  day  shalt  thou 


122  ST.  LUKE 

Chap.  23   be  with  me  in  paradise.      And  it  was  about  the  44 
The  death    ^^^^^"^  hour,  and  there  was  a  darkness  over  all  the 
of  Jesus,     earth    until  the   ninth   hour.     And   the   sun  was  45 
darkened,  and  the  veil  of  the  temple  was  rent  in 
the  midst.     And  when  Jesus  had  cried  with  a  loud  46 
voice,  he  said.  Father,  into  thy  hands  I  commend 
my  spirit  :  and  having  said  thus,  he  gave  up  the 
ghost. 

Now  when  the  centurion  saw  what  was  done,  he  45 
glorified  God,  saying.  Certainly  this  was  a  righteous 
man.     And  all  the  people  that  came  together  to  48 
that  sight,  beholding  the  things  which  were  done, 
smote  their  breasts,  and  returned.     And  all   his  49 
acquaintance,  and  the  women  that  followed  him 
from  Galilee,  stood  afar  off,  beholding  these  things. 
The  burial.  And,  behold,  there  was  a  man  named  Joseph,  a  50 
counsellor ;  and  he  was  a  good  man,  and  a  just : 
(the  same  had  not  consented  to  the  counsel  and  51 
deed  of  them  ;)  he  tvas  of  Arimathaea,  a  city  of  the 
Jews  :  who  also  himself  waited  for  the  kingdom  of 
God.     This  man  went  unto  Pilate,  and  begged  the  52 
body  of  Jesus.     And  he  took  it  down,  and  wrapped  53 
it  in  linen,  and  laid  it  in  a  sepulchre  that  was  hewn 
in  stone,  wherein  never  man  before  was  laid.    And  54 
that  day  was  the  preparation,  and  the  sabbath  drew 
on.     And  the  women  also,  which  came  with  him  55 
from  Galilee,  followed  after,  and  beheld  the  sepul- 
chre,   and    how   his   body   was    laid.     And   they  56 
returned,  and  prepared  spices  and  ointments ;  and 
rested  the  sabbath  day  according  to  the  command- 
ment. 
The  empty       Now  upon  the  first  day  of  the  week,  very  early  in  24 
°°^  *  the  morning,  they  came  unto  the  sepulchre,  bring- 


ST.  LUKE  T23 

ing  the  spices  which  they  had  prepared,  and  certain     Chap.  24 

2  others  \s\\.h.  them.     And  they  found  the  stone  rolled 

3  away  from  the  sepulchre.     And  they  entered  in, 

4  and  found  not  the  body  of  the  Lord  Jesus.  And 
it  came  to  pass,  as  they  were  much  perplexed  there- 
about, behold,  two  men  stood  by  them  in  shining 

5  garments  :  and  as  they  were  afraid,  and  bowed 
down  their  faces  to  the  earth,  they  said  unto  them, 

6  Why  seek  ye  the  living  among  the  dead  ?  He  is 
not  here,  but  is  risen :  remember  how  he  spake 

7  unto  you  when  he  was  yet  in  Galilee,  saying.  The 
Son  of  man  must  be  delivered  into  the  hands 
of  sinful  men,   and   be  crucified,   and  the   third 

8  day  rise  again.     And  they  remembered  his  words, 

9  and  returned  from  the  sepulchre,  and  told  all  these 

10  things  unto  the  eleven,  and  to  all  the  rest.  It  was 
Mary  Magdalene,  and  Joanna,  and  Mary  the  mother 
of  James,  and  other  wo7Jten  that  were  with  them, 

11  which  told  these  things  unto  the  apostles.  And 
their  words  seemed  to  them  as  idle  tales,  and  they 

12  believed  them  not.  Then  arose  Peter,  and  ran 
unto  the  sepulchre ;  and  stooping  down,  he  beheld 
the  linen  clothes  laid  by  themselves,  and  departed, 
wondering  in  himself  at  that  which  was  come  to 
pass. 

13  And,  behold,  two  of  them  went  that  same  day  The 

to  a  village  called  Emmaus,  which  was  from  Jeru-  "Emmaus*." 

14  salem  about  threescore  furlongs.  And  they  talked 
together  of  all  these  things  which  had  happened. 

15  And  it  came  to  pass,  that,  while  they  communed 
together  and  reasoned,  Jesus  himself  drew  near, 

16  and  went  with  them.     But  their  eyes  were  holden 

17  that  they  should  not  know  him.     And  he  said  unto 


124  ST.  LUKE 

them,  What  manner  of  communications  are  these 
that  ye  have  one  to  another,  as  ye  walk,  and  are 
sad?     And  the  one  of  them,  whose  name  was  i8 
Cleopas,  answering  said  unto  him,  Art  thou  only 
a  stranger  in  Jerusalem,  and  hast  not  known  the 
things  which  are  come  to  pass  there  in  these  days? 
And  he  said  unto  them.  What  things  ?     And  they  19 
said  unto  him,  Concerning  Jesus  of  Nazareth,  which 
was  a  prophet  mighty  in  deed  and  word  before 
God  and  all  the  people  :  and  how  the  chief  priests  20 
and  our  rulers  delivered  him  to  be  condemned  to 
death,  and  have  crucified  him.     But  we  trusted  21 
that  it  had  been  he  which  should  have  redeemed 
Israel :  and  beside  all  this,  to  day  is  the  third  day 
since  these  things  were  done.     Yea,  and  certain  12 
women  also  of  our  company  made  us  astonished, 
which  were  early  at  the  sepulchre;  and  when  they  23 
found  not  his  body,  they  came,  saying,  that  they 
had  also  seen  a  vision  of  angels,  which  said  that  he 
was  alive.     And  certain  of  them  which  were  with  24 
us  went  to  the  sepulchre,  and  found  //  even  so  as 
the  women  had  said  :  but  him  they  saw  not.     Then  25 
he  said  unto  them,  O  fools,  and  slow  of  heart  to 
believe  all  that  the  prophets  have  spoken  :  ought  26 
not  Christ  to  have  suffered  these  things,  and  to 
enter  into  his  glory?     And  beginning  at  Moses  27 
and  all  the  prophets,  he  expounded  unto  them  in 
all  the  scriptures  the  things  concerning  himself. 
And  they  drew  nigh  unto  the  village,  whither  they  2S 
went :  and  he  made  as  though  he  would  have  gone 
further.     But  they  constrained  him,  saying.  Abide  29 
with  us  :  for  it  is  toward  evening,  and  the  day  is 
far  spent.    And  he  went  in  to  tarry  with  them. 


ST.  LUKE  125 

30  And  it  came  to  pass,  as  he  sat  at  meat  with  them,    chap.  24 
he  took  bread,  and  blessed  //,  and  brake,  and  gave 

31  to  them.     And  their  eyes  were  opened,  and  they 

32  knew  him  ;  and  he  vanished  out  of  their  sight.  And 
they  said  one  to  another.  Did  not  our  heart  burn 
within  us,  while  he  talked  with  us  by  the  way,  and 

33  while  he  opened  to  us  the  scriptures  ?  And  they 
rose  up  the  same  hour,  and  returned  to  Jerusalem, 
and  found  the  eleven  gathered  together,  and  them 

34  that  were  with  them,  saying,  The  Lord  is  risen 

35  indeed,  and  hath  appeared  to  Simon.  And  they 
told  what  things  were  do?ie  in  the  way,  and  how  he 
was  known  of  them  in  breaking  of  bread. 

36  And  as  they  thus  spake,  Jesus  himself  stood  in  jesus  ap- 
the  midst  of  them,  and  saith  unto  them,  Peace  be  ^f^^^^  ^° 

'  '  His  dlSCl- 

37  unto  you.     But  they  were  terrified  and  affrighted,  pies. 

38  and  supposed  that  they  had  seen  a  spirit.  And  he 
said  unto  them.  Why  are  ye  troubled  ?  and  why  do 

39  thoughts  arise  in  your  hearts?  Behold  my  hands 
and  my  feet,  that  it  is  I  myself:  handle  me,  and 
see ;  for  a  spirit  hath  not  flesh  and  bones,  as  ye  see 

40  me  have.     And  when   he   had   thus   spoken,  he 

41  shewed  them  his  hands  and  his  feet.  And  while 
they  yet  believed  not  for  joy,  and  wondered,  he 

42  said  unto  them.  Have  ye  here  any  meat?  And 
they  gave  him  a  piece  of  a  broiled  fish,  and  of  an 

43  honeycomb.  And  he  took  it,  and  did  eat  before 
them. 

44  And  he  said  unto  them,  These  are  the  words  The  last 
which  I  spake  unto  you,  while  I  was  yet  with  you,  s°(J^[^^ 
that  all  things  must  be  fulfilled,  which  were  written 

in  the  law  of  Moses,  and  in  the  prophets,  and  in 

45  the  psalms,  concerning  me.    Then  opened  he  their 


126  ST.  LUKE 

Chap.  24   understanding,    that   they   might   understand    the 

scriptures,  and  said  unto  them,  Thus  it  is  written,  46 
and  thus  it  behoved  Christ  to  suffer,  and  to  rise  from 
the  dead  the  third  day  :  and  that  repentance  and  47 
remission  of  sins  should  be  preached  in  his  name 
among  all  nations,  beginning  at  Jerusalem.    And  48 
ye  are  witnesses  of  these  things.     And,  behold,  I  49 
send  the  promise  of  my  Father  upon  you :  but  tarry 
ye  in  the  city  of  Jerusalem,  until  ye  be  endued  with 
power  from  on  high. 

The  As-  And  he  led  them  out  as  far  as  to  Bethany,  and  50 

he  lifted  up  his  hands,  and  blessed  them.     And  it  51 
came  to  pass,  while  he  blessed  them,  he  was  parted 
from  them,  and  carried  up  into  heaven.    And  they  52 
worshipped  him,  and  returned  to  Jerusalem  with 
great  joy :    and  were  continually  in    the  temple,  53 
praising  and  blessing  God.     Amen. 


cension. 


THE    GOSPEL   ACCORDING    TO 
ST.    LUKE 

REVISED  VERSION  WITH  ANNOTATIONS 


THE   GOSPEL  ACCORDING  TO 

ST.  LUKE 

Forasmuch  as  many  have  taken  in  hand  to  draw  up  1 
a  narrative  concerning  those  matters  which  have  been 


i.  1-4.  Luke's  preface.  In  a  carefully  phrased  preface,  the 
literary  style  of  which  is  exceptionally  classical,  Luke  ex- 
plains (i)  the  circumstances  under  which  he  has  come  to  write 
this  book  ;  (2)  the  way  in  which  he  has  collected  his  materials  ; 
(3)  the  manner  in  which  he  proposes  to  carry  out  his  project ; 
and  (4)  the  end  he  has  in  view.  Since  many  predecessors  have 
attempted  to  narrate  the  Gospel  story,  Luke  considers  that  he 
too  may  write  on  so  attractive  a  theme.  He  has  derived  his 
information  from  people  who  were  both  eye-witnesses  of  what 
he  is  about  to  narrate  and  recognized  Christian  teachers.  He 
has  been  accurate  in  this  collecting  of  materials.  He  has  traced 
the  story  out  from  the  very  beginning.  He  proposes  to  set  it 
forth  in  order.  This  explanatory  statement  is  addressed  to  a 
certain  Theophilus  that  he  may  have  positive  knowledge  of  the 
events  concerning  which  he  has  already  received  instruction 
from  the  catechists. 

1.  many.  Possibly  our  Mark  was  among  the  numerous  works 
here  referred  to.  No  trace  of  any  other  of  them  has  been  preserved. 
They  have  been  entirely  superseded  by  our  '  four  Gospels,'  i.  e,  by 
'  the  survival  of  the  fittest.'  The  extant  apocryphal  Gospels  are 
of  much  later  date. 

taken  in  hand.  The  phrase  implies  that  Luke  had  no 
great  opinion  of  what  his  predecessors  had  done.  He  chronicles 
the  attempt ;  he  is  discreetly  reticent  as  to  the  result. 

K 


I30  ST.  LUKE   1.  3-4 

3  fulfilled  among  us,  even  as  they  delivered  them  unto  us, 
which  from  the  beginning  were  eyewitnesses  and  ministers 

3  of  the  word,  it  seemed  good  to  me  also,  having  traced 
the  course  of  all  things  accurately  from  the  first,  to  write 

4  unto  thee   in  order,  most  excellent  Theophilus ;    that 

fulfilled.  R.V.  substitutes  this  word  for  the  'surely  believed* 
of  A.  V.  The  Greek  admits  of  either  interpretation.  But  it  is 
only  found  used  in  the  sense  given  in  A.  V.  when  applied  to 
persons.  Since  it  is  here  applied  to  things  the  other  meaning 
(e.g.  see  Acts  xii.  25,  xix.  21)  is  preferable.  Luke  will  record 
complete  transactions,  a  finished  story. 

2.  even  as :  a  strong,  definite  term.  The  author  will  keep  close 
to  his  materials  and  not  give  play  to  his  fancy.  As  we  might  say, 
he  will  be  a  Freeman,  not  a  Froude. 

delivered.  The  technical  word  for  tradition.  Luke  does 
not  profess  to  be  a  first-hand  authority.  The  word  does  not 
exclude  written  sources. 

eyewitnesses  and  ministers.  A  common  article  for  these 
two  substances  shews  that  they  both  refer  to  the  same  persons. 
Luke  derived  his  information  from  people  who  had  themselves 
seen  and  heard  Jesus,  and  who  had  also  been  engaged  in  preach- 
ing the  gospel.     Perhaps  the  word  *  minister'  means  'catechist' 

tlie  word  :  a  phrase  commonly  used  in  primitive  and  apostolic 
times  for  the  subject-matter  of  Christian  teaching,  e,  g.  Acts  xiv.  25. 

3.  me  also.  Luke  modestly  justifies  himself  by  associating  his 
work  with  his  predecessors'  attempts.  His  Gospel  is  not  an 
official  document  issued  authoritatively  by  the  church.  Its  author 
is  solely  responsible  for  it. 

accurately :  a  point  perhaps  neglected  by  some  of  the  pre- 
decessors. Luke  was  careful  and  exact  in  collecting  his  materials 
— a  conscientious  historian. 

from  tlie  first.  This  third  Gospel  goes  back  to  early 
beginners,  as  for  instance  Mark  does  not. 

in  order.     Luke  seems  to  aim  at  a  chronological  order. 

most  excellent.  Not  a  moral  attribute,  but  a  recognized  form 
of  address  for  a  person  of  rank. 

Theophilus :  some  have  thought  the  name  is  used  allegori- 
cally  for  the  Christian  reader  (meaning  either  'Lover  of  God'  or 
'  Beloved  by  God ').  But  it  was  a  common  Greek  name,  and  the 
title  *  most  excellent '  suggests  a  person.  Acts  was  addressed  to 
the  same  man  (Acts  i.  i).  We  know  nothing  further  of  him.  He 
seems  to  have  been  a  sort  of  literary  patron  in  the  early  church — a 
'  Mecsenas'  of  Christianity,  yet  not  a  professed  Christian,  as  he  is 
addressed  by  his  title  and  not  as  a  brother. 


ST.  LUKE   1.  5-8  131 

thou  mightest  know  the  certainty  concerning  the  things 
wherein  thou  wast  instructed. 

There  was  in  the  days  of  Herod,  king  of  Judaea,  5 
a   certain   priest   named    Zacharias,    of    the    course   of 
Abijah :  and  he  had  a  wife  of  the  daughters  of  Aaron, 
and   her   name   was   Ehsabeth.     And   they   were   both  6 
righteous  before  God,  walking  in  all  the  commandments 
and  ordinances  of  the  Lord  blameless.     And  they  had  7 
no  child,  because  that  Elisabeth  was  barren,  and  they 
both  were  now  well  stricken  in  years. 

Now  it  came  to  pass,  while  he  executed  the  priest's  8 

4.  Theophilus  had  learnt  the  facts  of  the  Gospel  from  catechists. 
Luke  employs  a  term  which  implies  catechetical  teaching — by 
question  and  answer,  like  that  of  the  Rabbis. 

Infancy  Narratives,  i.  5 — ii.  52. 
i.  5-7.  Zacharias  and  Elisabeth.  This  passage  tells  how  in 
the  reign  of  Herod  the  Great  there  was  a  priest  named  Zacharias 
who  had  a  wife  named  Elisabeth.  They  were  a  couple  of 
excellent  character,  worthy  people  in  the  sight  of  God  and 
diligent  observers  of  the  law.  Nevertheless  they  were  childless, 
and  they  were  well  advanced  in  years. 

5.  Eerod,  known  as  '  Herod  the  Great.'  A  man  of  splendid 
physique  ;  he  was  not  a  Jew  by  birth,  but  an  Idumsean.  Ihough 
probably  quite  an  irreligious  person,  he  shewed  respect  to  the 
Jewish  religion,  rebuilt  the  temple  with  great  magnificence, 
abstained  from  religious  persecution,  and  governed  with  vigour. 
But  he  was  of  a  dissolute  character,  and  violently  passionate.  As 
he  grew  old  he  became  suspicious  and  cruel.  He  reigned  from 
B.C.  37  to  B.C.  4. 

a  certain  priest.  Not  the  high  priest,  as  an  apocryphal 
Gospel  asserts.  Therefore  the  vision  was  not  in  the  Holy  of 
Holies  on  the  Day  of  Atonement,  as  some  have  supposed. 

tlie  covirse  of  Abijali.  One  of  the  twenty-four  courses 
arranged  after  the  return  under  Ezra,  each  'course '  being  supposed 
to  serve  in  the  temple  for  a  week  in  turn  (see  i  Chron.  xxiv.  10). 

6.  rigliteous  before  God :  moral  character. 

walking  in  all  tlie  commandments,  &c. :  legal  correctness. 

i.  8-25.  Zacharias^  vision.  Zacharias,  while  taking  his  turn 
of  service  at  the  temple,  is  chosen  by  lot  to  present  the  incense 
in  the  holy  place.     He  enters  while  the  congregation  without 

K    2 


132  ST.  LUKE  1.    9-II 

9  office  before  God  in  the  order  of  his  course,  according 
to  the  custom  of  the  priest's  office,  his  lot  was  to  enter 

10  into  the  temple  of  the  Lord  and  burn  incense.     And 
the  whole  multitude  of  the  people  were  praying  without 

11  at  the  hour  of  incense.     And  there  appeared  unto  him 
an  angel  of  the  Lord  standing  on  the  right  side  of  the 


remains  in  prayer.  An  angel  appears  to  him,  standing  at  the 
right  of  the  altar.  Zacharias  is  alarmed  ;  but  the  angel  reassures 
him,  announcing  that  his  pra3'er  has  been  heard,  and  that  Elisabeth 
shall  have  a  son,  whom  he  is  to  name  John,  The  child  is  not  to 
take  any  intoxicating  drink  ;  he  will  be  filled  with  the  Holy  Spirit 
and  will  turn  many  to  God,  going  before  God  like  an  Elijah. 
Zacharias  being  in  doubt  about  the  promise,  the  angel  reveals 
himself  as  Gabriel,  and  declares  that  Zacharias  shall  be  dumb  until 
the  prediction  is  realized.  When  he  goes  out  to  the  people  he 
is  unable  to  speak  to  them.  He  returns  to  his  home  at  the 
expiration  of  his  term  of  service.  Elisabeth  is  in  retirement  for 
three  months. 

8.  in  the  order  of  Ms  course.  Each  of  the  twenty-four 
courses  of  priests  came  up  in  turn  to  perform  the  temple  function. 
It  was  now  the  turn  of  the  course  to  v^^hich  Zacharias  belonged. 

9.  Ms  lot.  The  officiating  priests  cast  lots  among  themselves 
both  morning  and  evening  to  determine  which  one  should  offer 
the  incense.     On  this  occasion  the  lot  fell  to  Zacharias. 

tlie  temple.  There  are  two  Greek  words  translated  *  temple '" 
in  the  N.  T.  One  of  these,  being  of  more  general  application,  is 
used  for  the  whole  enclosure,  buildings,  porticoes,  &c.  ;  the  other 
is  employed  for  the  small  sanctuary  in  the  centre,  the  '  holy 
place.'  That  is  the  word  used  here.  The  congregation  was 
assembled  in  the  large  temple  area  ;  Zacharias,  as  priest,  entered 
the  '  holy  place.'  The  word  here  used  for  the  sanctuary  is  that 
employed  b}'  Paul  in  the  sentence,  '  Know  ye  not  that  your  bod}' 
is  a  temple  of  the  Holy  Ghost?'  (i  Cor.  vi.  19). 

10.  tile  hour  of  incense.  Either  early  morning  or  evening; 
Luke  does  not  say  which. 

11.  an  ang-elof  the  Ziord.  The  word '  angel'  means  messenger, 
and  it  is  sometimes  used  in  that  sense  for  a  human  messenger  ;  for 
instance,  in  this  Gospel  for  'the  messengers  of  John*  (vii.  24). 
But  we  cannot  rationalize  Luke's  narrative  by  giving  it  that 
meaning  here  ;  the  supernatural  reference  is  too  evident.  With 
the  later  Jews  angels,  as  heavenly  beings  intermediate  between 
God  and  the  world,  are  assigned  functions  in  the  administration 
of  nature  as  well  as  in  communication  with  men. 


ST.  LUKE.   1.  12-1;  133 

altar  of  incense.     And  Zacharias  was  troubled  when  he  n 
saw  him,  and  fear  fell  upon  him.     But  the  angel  said  n 
unto  him,  Fear  not,  Zacharias  :  because  thy  supplication 
is  heard,  and  thy  wife  Elisabeth  shall  bear  thee  a  son, 
and  thou  shalt  call  his  name  John.     And  thou  shalt  14 
have  joy  and  gladness;    and  many  shall  rejoice  at  his 
birth.     For  he  shall  be  great  in  the  sight  of  the  Lord,  15 
and  he   shall   drink   no  wine   nor  strong   drink;    and 


The  appearance  of  angels  is  characteristic  of  the  early  part  of 
Luke's  Gospel :  here,  at  the  Annunciation,  and  in  the  incident 
of  the  shepherds.  It  is  to  be  observed  that  this  is  the  most 
Hebraistic  part  of  the  Gospel.  We  meet  with  no  more  angel 
appearances  until  we  come  to  the  Gethsemane  events.  There 
Luke,  and  he  only,  tells  us  that  an  angel  from  heaven  appeared 
to  Jesus,  strengthening  him  (Luke  xxii.  43).  On  the  other  hand, 
while  both  Matthew  (iv.  11)  and  Mark  (i.  13)  say  that  angels 
ministered  to  him  after  the  Temptation,  Luke  has  no  reference  to 
angels  in  his  account  of  that  occurrence.  These  angel  appearances 
are  among  the  features  of  the  early  narratives  of  the  third  Gospel 
that  have  led  many  critics  to  regard  those  narratives  as  mythical. 
It  must  be  allowed  that  Luke's  unsupported  stories  do  not  come 
to  us  with  the  authority  of  what  is  contained  in  the  '  triple  tra- 
dition '  of  the  Synoptics.  A  person  may  hesitate  about  receiving 
these  narratives  as  history,  and  yet  have  no  doubt  as  to  the  main 
stream  of  the  Gospel  record  and  its  picture  of  Christ.  On  the 
other  hand,  those  people  who  are  disposed  to  abandon  them 
entirely  because  of  the  elements  they  regard  as  mythical,  should 
reflect  that  the  essence  of  the  narratives  is  not  affected  by  the 
question  of  the  angel  appearances.  Supposing  Zacharias'  vision 
were  wholly  subjective,  entirely  internal  to  himself;  still  he  would 
describe  it  as  an  external  occurrence,  and  he  would  be  more  right 
than  wrong  if  he  really  received  a  message  from  heaven. 

13.  thy  supplication.  The  word  means  a  definite  petition,  not 
worship  generally.  Zacharias  had  prayed  for  a  son  ;  or  perhaps 
the  meaning  is  that  he  had  prayed  for  the  coming  redemption, 
which  his  son  was  to  herald. 

Jolm.     The  name  may  bear  either  of  two  meanings,  '  Jeho» 
vah's  gift'  or  'Jehovah  is  gracious.' 

15.  no  wine  nor  strong  drink.  Wycliffe  translates  this  *  ne 
wine  ne  syder.'  Thus  John  was  to  be  like  a  Nazarite,  tut  with 
two  differences:  (i)  there  is  no  reference  to  forbidding  cutting 
the  hair  or  shaving,  as  in  the  case  of  the  Nazarite  ;  (2)  while  the 


134  ST.   LUKE    1.  16-19 

he  shall  be  filled  with  the  Holy  Ghost,  even  from  his 

16  mother's  womb.     And  many  of  the  children  of  Israel 

17  shall  he  turn  unto  the  Lord  their  God.  And  he  shall 
go  before  his  face  in  the  spirit  and  power  of  Elijah, 
to  turn  the  hearts  of  the  fathers  to  the  children,  and  the 
disobedient  io  walk  in  the  wisdom  of  the  just ;  to  make 

1 8  ready  for  the  Lord  a  people  prepared  for  him.  And 
Zacharias  said  unto  the  angel,  Whereby  shall  I  know 
this  ?   for  I  am  an  old  man,  and  my  wife  well  stricken  in 

19  years.  And  the  angel  answering  said  unto  him,  I  am 
Gabriel,  that  stand  in  the  presence  of  God ;  and  I  was 
sent  to  speak  unto  thee,  and  to  bring  thee  these  good 


Nazarite's  vow  was  for  a  definite  period,  the  conclusion  of  which 
was  marked  by  shaving,  John's  rule  of  life  was  to  be  perpetual, 
as  was  the  ease  with  Samson  (Judges  xiii.  5)  and  Samuel 
(i  Sam.  i.  11). 

the  Holy  Ohost.  It  is  characteristic  of  this  Gospel  to  have 
frequent  references  to  the  Spirit  of  God. 

17.  Ms  face,  i.  e.  the  face  of  God.  As  yet  there  has  been  no 
reference  to  Jesus  ;  besides,  this  is  an  echo  of  an  Old  Testament 
prophecy  referring  to  the  coming  of  God,  as  the  words  that  follow 
shew.    *  Face'  is  a  Hebraism,  signifying  presence. 

Elijali.  A  reference  to  Malachi's  predictions  (iii.  i,  iv.  5).  This 
had  raised  an  expectation  of  the  return  of  Elijah  (cf.  Luke  ix.  19). 
The  comparison  must  be  with  the  reforming  energy  of  the  great 
prophet  who  worsted  the  followers  of  Baal  at  Carmel  (cf.  i 
Kings  xviii.  17-40). 

to  turn  the  hearts,  &c.  To  lead  harsh  or  negligent  parents 
to  regard  their  children  graciously — to  restore  happy  family  life. 
From  Malachi  iv.  6. 

19.  Oabriel :  *  Man  of  God.'  The  name  of  this  angel  first 
appears  in  Daniel  (viii.  16),  where  several  angel  names  are 
met  with,  all  for  the  first  time.  In  form  he  is  there  described 
as  like  a  man.  While  Michael  is  the  warrior  angel,  Gabriel 
is  the  revealer.  He  explains  Daniel's  visions,  and  he  reveals 
wonders  to  Zacharias,  and  later  to  Mary.  The  Aramaic  para- 
phrases of  the  O.  T.,  known  as  Targums,  insert  the  name  of 
Gabriel  in  several  other  passages,  e.  g.  as  the  man  who  shewed 
Joseph  the  way  to  his  brothers.  Mohammed  professed  to  have 
had  the  Koran  dictated  to  him  by  this  angeU 


ST.  LUKE    1.  2J-25  135 

tidings.     And  behold,  thou  shalt  be  silent  and  not  able  20 
to  speak,  until  the  day  that  these  things  shall  come  to 
pass,  because  thou  believedst  not  my  words,  which  shall 
be  fulfilled  in  their  season.    And  the  people  were  waiting  21 
for  Zacharias,  and  they  marvelled  while  he  tarried  in 
the  temple.     And  when  he  came  out,  he  could   not  22 
speak  unto  them :  and  they  perceived  that  he  had  seen 
a  vision  in  the  temple :  and  he  continued  making  signs 
unto  them,  and  remained  dumb.     And  it  came  to  pass,  23 
when   the   days   of  his   ministration   were   fulfilled,  he 
departed  unto  his  house. 

And  after  these  days  Elisabeth  his  wife  conceived ;  24 
and  she  hid  herself  five  months,  saying,  Thus  hath  the  25 
Lord  done  unto  me  in  the  days  wherein  he  looked  upon 
nie^  to  take  away  my  reproach  among  men. 


21.  tlxey  marvelled.  According  to  the  Talmud  the  priests 
hastened  back  from  the  holy  place,  lest  the  people  should  suppose 
harm  had  come  to  them  from  their  near  approach  to  the  Divine 
Presence. 

22.  a  vision.  This  almost  suggests  that  Zacharias'  experience 
was  not  a  sense  perception  of  a  bodily  presence,  but  was,  in  fact, 
as  Luke  says,  *  a  vision,'  The  priest's  silent,  awed  expression 
suggested  to  the  people  that  he  must  have  seen  some  vision  in 
the  sanctuary. 

23.  the  days  of  his  ministration.  The  week  of  his  priestly 
course. 

24.  hid  herself.  There  is  no  evidence  that  this  was  according 
to  custom.  But  Elisabeth's  case  being  very  unusual,  she  would 
wish  to  avoid  foolish  gossip  till  she  was  beyond  doubt  as  to  her 
condition. 

25.  looked  upon  me.  The  pronoun  '  me'  is  not  in  the  Greek. 
The  meaning  of  the  sentence  seems  to  be,  *  The  Lord  has  seen 
to  it,  that  my  reproach  should  be  taken  away.' 

my  reproach:  the  childless  condition,  keenly  felt  among 
Hebrew  women,  as  for  instance  in  the  cases  of  Sarah  and 
Hannah. 

among-  men.  The  Greek  word  does  not  mean  men  as 
distinguished  from  women,  but  mankind,  as  we  might  say  *in 
the  world,'  or  *  in  society.' 


136  ST.  LUKE    1.   26-29 

26  Now  in  the  sixth  month  the  angel  Gabriel  was  sent 

27  from  God  unto  a  city  of  Galilee,  named  Nazareth,  to 
a  virgin  betrothed  to  a  man  whose  name  was  Joseph, 
of  the   house  of  David;    and   the   virgin's   name   was 

28  Mary.     And  he  came  in  unto  her,  and  said,  Hail,  thou 

29  that  art  highly  favoured,  the  Lord  is  with  thee.     But 


i.  26-38.  The  Anntindaiion.  Gabriel  appears  to  Mary,  who  is 
betrothed  to  Joseph,  in  Nazareth,  saluting  her  as  highly  favoured. 
Mary  is  alarmed  ;  but  the  angel  reassures  her,  declaring  that  she 
has  found  favour  with  God,  and  shall  have  a  son  who  is  to  be 
named  Jesus.  He  is  to  be  called  the  Son  of  God,  and  he  shall 
reign  on  the  throne  of  David  for  ever.  In  answer  to  Mary's 
question  how  this  can  be,  the  angel  tells  her  that  the  Holy  Spirit 
will  come  upon  her,  and  informs  her  of  Elisabeth's  condition. 
Thereupon  Mary  meekly  accepts  the  message. 

26.  the  sixth  month.  At  the  conclusion  of  the  five  months 
mentioned  in  the  previous  verse. 

Galilee.  The  northern  division  of  Palestine.  The  word 
means  the  '  circuit.' 

Nazareth.  A  highland  town  beautifully  situated  in  a  nook 
of  the  hills  overlooking  the  plain  of  Esdraclon.  Ten  minutes' 
walk  from  the  town  brings  the  traveller  to  the  hilltop  with 
magnificent  views.  To  the  north,  Lebanon  and  anti-Lebanon ; 
to  the  east,  the  purple  mountains  of  Gilead  across  the  deep  gorge 
of  the  Jordan  ;  to  the  south.  Tabor,  the  plain  of  Esdraelon,  and 
the  mountains  of  Samaria  ;  to  the  west,  the  Mediterranean  Sea, 
with  the  ships  at  anchor  in  the  Bay  of  Acre  at  the  foot  of  Carmel. 
The  town  is  now  known  as  en-Ndsirah,  and  is  almost  exclusively 
inhabited  by  Christians. 

27.  betrothed.  Betrothal  usually  lasted  a  year,  during  which 
the  bride-elect  lived  at  her  old  home  ;  but  her  unfaithfulness  would 
be  treated  as  adultery. 

of  the  house  of  David.  It  is  distinctly  stated  that  Joseph 
was  of  the  royal  family.  The  same  is  not  affirmed  of  Mary  ;  but 
it  is  plainly  implied  by  the  assertion  of  the  Davidic  origin  of 
Jesus  (cf.  verses  32  and  69)  in  a  narrative  that  also  asserts  his 
birth  from  a  virgin  mother. 

28.  Hail,  &c.     The  commencement  of  the -^y^  il^anrt. 
highly  favotired.    This  is  the  correct  grammatical  rendering 

of  the  Greek,  which  is  a  perfect  passive,  and  therefore  cannot 
mean  *  full  of  grace '  in  the  sense  of  very  gracious,  bestowing 
much  grace,  but  must  mean  'having  received  much  grace  or 
favour.' 


ST.  LUKE    1.  30-36  137 

she  was  greatly  troubled  at  the  saying,  and  cast  in  her 
mind  what  manner  of  salutation  this  might  be.     And  30 
the  angel  said  unto  her,  Fear  not,  Mary :   for  thou  hast 
found  favour  with  God.     And  behold,  thou  shalt  con-  31 
ceive  in  thy  womb,  and  bring  forth  a  son,  and  shalt  call 
his  name  Jesus.     He  shall  be  great,  and  shall  be  called  32 
the  Son  of  the  Most  High  :  and  the  Lord  God  shall  give 
unto  him  the  throne  of  his  father  David :   and  he  shall  33 
reign  over  the  house  of  Jacob  for  ever ;    and  of  his 
kingdom  there  shall  be  no  end.     And  Mary  said  unto  34 
the  angel,  How  shall  this  be,  seeing  I  know  not  a  man  ? 
And  the  angel  answered  and  said  unto  her,  The  Holy  35 
Ghost  shall  come  upon  thee,  and  the  power  of  the  Most 
High  shall  overshadow  thee :  wherefore  also  that  which 
is  to  be  born  shall  be  called  holy,  the  Son  of  God.    And  36 
behold,  Elisabeth  thy  kinswoman,   she  also  hath   con- 

30.  found  favour.  This  implies  that  Mary  was  of  a  character 
to  please  God,  and  that  she  was  chosen  to  the  unique  honour  to 
be  bestowed  in  some  degree  on  that  account.  The  word  *  found  ' 
is  contrary  to  the  idea  of  the  '  immaculate  conception  * — that  Mary 
was  miraculously  sinless  from  the  first.  The  phrase  is  used  of 
Noah  in  Genesis  vi.  8. 

31.  Jesus.  The  Greek  for  Joshua,  which  means  'Jehovah  is 
the  Saviour/ 

32.  the  Son  of  the  Most  High.  The  Jews  assigned  a  certain 
Divine  sonship  to  the  Messiah,  though  they  did  not  ascribe 
personal  Divinity  to  him.  The  words  He  . . .  shall  be  called  point 
to  the  phrase  being  used  here  as  a  title  rather  than  to  affirm  our 
Lord's  personal  Divinity,  which,  however,  is  plainly  implied  else- 
where in  the  Gospel. 

the  throne  of  his  father  David,  i.  e.  the  Messiahship. 

35.  The  Holy  Ghost.  Another  instance  of  the  importance 
assigned  to  the  work  of  the  Spirit  of  God  by  Luke's  Gospel.  It 
was  to  be  by  the  coming  of  the  Holy  Ghost  on  her  that  Mary  was 
to  become  the  mother  of  Jesus. 

holy ;  consecrated,  set  apart  for  God.    The  word  used  in  the 
Epistles  for  Christians  and  there  rendered  '  saints.' 

36.  Mary  is  to  see  from  Elisabeth's  case  that  a  most  unlikely 
birth  is  possible. 


138  ST.  LUKE    1.  37-43 

ceived  a  son  in  her  old  age :  and  this  is  the  sixth  month 

37  with  her  that  was  called  barren.     For  no  word  from  God 

38  shall  be  void  of  power.  And  Mary  said,  Behold,  the 
handmaid  of  the  Lord ;  be  it  unto  me  according  to  thy 
word.     And  the  angel  departed  from  her. 

39  And  Mary  arose  in  these  days  and  went  into  the  hill 
^0  country  with  haste,  into  a  city  of  Judah ;    and  entered 

41  into  the  house  of  Zacharias  and  saluted  Elisabeth.  And 
it  came  to  pass,  when  Elisabeth  heard  the  salutation 
of  Mary,  the  babe  leaped  in  her  womb ;  and  Elisabeth 

42  was  filled  with  the  Holy  Ghost ;  and  she  lifted  up  her 
voice  with  a  loud  cry,  and  said,  Blessed  arf  thou  among 

4.^  women,  and  blessed  is  the  fruit  of  thy  womb.     And 


37.  no  word  from  God,  &c.  An  allusion  to  Gabriel's  message 
to  Zacharias.  As  that  was  verified  by  the  result,  so  will  his 
message  to  Mary  be  also. 

38.  handmaid :  ///.  '  slave  girl.'  Mar}'  both  believes  the 
message  and  accepts  its  consequences — high  honour  in  the  sight 
of  God,  with  a  risk  of  gross  misunderstanding  and  cruel  shame 
among  her  neighbours. 

i.  39-45.  Mary's  visit  to  Elisabeth.  Mary  visits  Elisabeth  at 
her  home  in  a  town  of  the  hill  country  of  Judah.  On  seeing  her 
kinswoman  Mary  salutes  her.  Elisabeth,  much  moved  and  in- 
spired by  the  H0I3'  Spirit,  blesses  Mary,  wondering  at  the  honour 
that  is  bestowed  on  herself,  and  adding  a  further  congratulation 
of  Mary  for  her  faith,  since  the  Divine  promise  is  to  be  fulfilled. 

39.  the  hill  country.  The  mountainous  part  of  Judah,  Mary 
would  travel  either  through  Samaria  or  round  by  the  east  of  the 
Jordan. 

a  city  of  Judah.  The  name  is  not  given,  probably  because 
Luke  did  not  know  it — a  sign  that  he  is  writing  history,  not 
romancing ;  he  names  the  places  he  knows.  A  late  tradition 
followed  by  P6re  Didon  fixes  on  Ain  Karim,  but  there  is  nothing 
to  authenticate  it. 

41.  the  Holy  Ghost.  Another  of  Luke's  characteristic  re- 
ferences to  the  Spirit  of  God.  Elisabeth  is  much  excited:  she 
utters  her  congratulations  in  a  loud  voice, 

42.  Blessed  art  thou  among-  women.  A  Hebrew  idiom, 
meaning  '  thou  art  a  woman  especially  favoured.' 


ST.  l.UKE    1.  44-46  139 

whence  is  this  to  me,  that  the  mother  of  my  Lord  should 
come  unto  me  ?     For  behold,  when  the  voice  of  thy  44 
salutation  came  into  mine  ears,  the  babe  leaped  in  my 
womb  for  joy.     And  blessed  is  she  that  believed ;  for  45 
there  shall  be  a  fulfilment  of  the  things  which  have  been 
spoken  to  her  from  the  Lord.     And  Mary  said,  46 

My  soul  doth  magnify  the  Lord, 

43.  the  mother  of  my  Lord:  the  Messiah's  mother. 

45.  she  that  "believed:  Mary  in  her  faith.  The  verb  is  an 
aorist  form,  pointing  to  the  particular  act  of  faith  when  Mary 
accepted  the  angel's  message. 

for.  It  is  possible  to  translate  the  Greek  word  '  that,'  and  then 
the  sentence  following  will  give  the  contents  of  Mary's  faith,  i.  e. 
that  she  believed  the  Divine  promise  would  be  fulfilled  ;  but 
*  for '  or  '  because '  is  the  more  likely  rendering,  as  the  fulfilment 
of  the  promise  is  faith's  reward. 

i.  46-56.  The  Magnificat.  Luke  gives  us  this  now  famous 
hymn  of  the  Christian  Church  as  the  expression  of  Mary's 
thankfulness  on  receiving  Elisabeth's  ecstatic  congratulations. 
The  language  consists  almost  entirely  of  familiar  phrases  from 
the  Psalms ;  as  a  whole,  the  hymn  resembles  Hannah's  song 
■^i  Sam.  ii.  i-io).  Still  it  surpasses  the  Old  Testament  in  spiritual 
elevation,  and  the  unity  of  feeling  that  pervades  it  makes  it  an 
original  composition.  It  has  been  said  that  the  national  character 
of  the  Magnificat  is  unsuitable  to  the  occasion.  Mary  begins  with 
a  reference  to  her  own  condition,  it  is  true  ;  but  she  soon  passes 
on  to  princes,  Israel,  &c.  In  fact,  this  is  more  like  a  hymn  for 
congregational  worship  than  the  lyric  cry  of  a  young  girl  in  deep 
emotion.  Still  there  is  nothing  in  it  unsuitable  to  the  period 
to  which  it  belongs,  no  distinctly  Christian  phrases.  The  main 
theme  is  God's  rejection  of  the  great  and  proud,  and  His  favour 
for  the  poor  and  humble.  It  is  not  likely  that  Mary  composed 
the  hymn  while  standing  before  Elisabeth.  Possibly  it  was 
a  hymn  of  the  Jewish  Church  which  she  then  recited  —  as  a 
Christian  woman  might  recite  'Rock  of  Ages' — or  which  is  inserted 
in  the  narrative  to  represent  her  feelings.     See  on  verse  68. 

Mary  praises  God  her  Saviour  for  His  condescension  to  her; 
all  future  ages  will  reckon  her  favoured  by  heaven.  The  Mighty 
One  has  done  great  things  to  those  who  fear  Him.  He  has 
scattered  the  pror.d,  but  exalted  the  humble  ;  fed  the  hungry,  but 
sent  the  rich  empty  away,  helping  Israel  in  memorj^of  His  mercy 
to  Abraham,  and  in  accordance  with  His  promise  to  the  fathers. 

46,  47.  My  soul  .  .  .  my  spirit.     The  parallelism  of  Hebrew 


I40  ST.  LUKE    1.  47-51 

47  And  my  spirit  hath  rejoiced  in  God  my  Saviour. 

48  For  he  hath  looked  upon  the  low  estate  of  his  hand- 

maiden : 
For  behold,  from  henceforth  all  generations  shall 
call  me  blessed. 

49  For  he  that  is  mighty  hath  done  to  me  great  things ; 
And  holy  is  his  name. 

50  And  his  mercy  is  unto  generations  and  generations 
On  them  that  fear  him. 

CI  He  hath  shewed  strength  with  his  arm  ; 


poetry  in  the  form  of  these  verses  shews  that  the  usual  distinction 
between  soul  and  spirit  is  not  here  observed.  The  words  are 
synonymous. 

God  my  Saviour.  Observe,  Mary  speaks  of  her  own  rela- 
tion to  God.     Highly  favoured  as  she  is,  she  needs  a  saviour. 

48.  low  estate  :  a  country  carpenter's  bride. 
handmaiden  :  lit.  'slave  girl,'  as  in  verse  38. 

shall  call  me  blessed.  This  does  not  predict  the  adoration 
of  the  Virgin,  but  describes  a  reckoning  of  her  as  one  highly 
honoured. 

49.  The  hymn  here  passes  from  the  future  to  the  past  tense. 
Three  explanations  of  the  change  have  been  offered  : — (i)  That 
this  is  the  Hebrew  prophetic  style  in  which  the  past  is  used 
for  the  future  ;  an  improbable  form  in  Greek.  (2)  That  this  is 
an  instance  of  what  is  called  'the  gnomic  aorist,'  i.  e.  the  Greek 
aorist  used  for  what  is  habitual,  and  to  be  rendered  in  English 
as  a  present ;  also  improbable  ;  the  form  is  very  rare.  (3)  That 
the  past  sense  is  meant.  This  is  quite  intelligible.  What  is  here 
described  had  been  seen  in  the  history  of  Israel,  and  that  history 
is  the  ground  of  hope  for  similar  doings  in  the  future.  Bat 
probably  the  idea  is  that  in  what  God  has  already  done,  in  Mary's 
own  experience,  there  are  involved  the  great  blessings  described,  as 
the  seed  contains  the  plant,  and  flower,  and  fruit.  Thus  this  past 
tense  suggests  that  great  results  are  concentrated  in  the  first 
moment  of  the  incarnation,  though  only  the  future  will  see  them 
evolved  in  outward  events.  The  language  concerns  future 
deliverance  and  other  good  things  not  yet  realized,  but  these 
are  considered  to  be  already  accomplished  immediately  the  cause 
of  them  has  appeared.  The  very  coming  of  Christ  has  in  this 
way  accomplished,  because  it  has  secured,  all  the  future  course 
of  the  Christian  Gospel's  achievements  for  the  good  of  the  race. 


ST.  LUKE    1.  52-59  141 

He  hath  scattered  the  proud  in  the  imagination  of 
their  heart. 

He  hath  put  down  princes  from  their  thrones,  52 

And  hath  exalted  them  of  low  degree. 

The  hungry  he  hath  filled  with  good  things ;  53 

And  the  rich  he  hath  sent  empty  away. 

He  hath  holpen  Israel  his  servant,  54 

That  he  might  remember  mercy 

(As  he  spake  unto  our  fathers)  55 

Toward  Abraham  and  his  seed  for  ever. 
And  Mary  abode  with  her  about  three  months,  and  56 
returned  unto  her  house. 

Now   Elisabeth's   time  was  fulfilled  that  she  should  57 
be  delivered ;  and  she  brought  forth  a  son.     And  her  58 
neighbours  and  her  kinsfolk  heard  that  the  Lord  had 
magnified  his  mercy  towards  her  ;  and  they  rejoiced  with 
her.     And  it  came  to  pass  on  the  eighth  day,  that  they  59 

55.  As  he  spake,  &c.  By  putting  this  line  in  brackets  the 
Revisers  bring  out  the  meaning  of  the  whole  passage.  A  variation 
in  the  Greek  construction  shews  that  the  phrase  'our  fathers'  is 
not  given  as  synonymous  with  'Abraham  and  his  seed.'  The 
thought  is  this — that  God  might  remember  His  mercy  to  Abraham 
and  his  descendants  for  ever,  as  He  had  promised  our  fathers. 

56.  three  months :  till  the  birth  of  John.  Some  have  sup- 
posed that  Mary  left  just  before  this  event.  Surely  it  is  more 
probable  that  her  visit  was  prolonged  until  it  had  occurred. 
Therefore  she  would  be  one  of  the  relatives  present  at  the 
circumcision  and  naming  of  John. 

i.  57-66.  Birth  and  naming  of  John.  In  due  time  Elisabeth 
has  a  son.  Then  her  neighbours  and  relatives  congratulate  her  on 
God's  goodness  to  her.  They  come  to  the  child's  circumcision  on 
the  eighth  day,  when  they  wish  to  have  him  named  Zacharias  after 
his  father.  But  his  mother  says  he  is  to  be  called  John.  The 
visitors  expostulating  on  the  ground  that  this  name  is  not  in  the 
family,  the  father  is  referred  to.  He  writes  on  a  tablet '  His  name 
is  John,'  and  then  recovers  his  speech,  blessing  God.  The  people 
are  awed  at  what  they  witness,  and  the  fame  of  it  goes  abroad. 

59.  the  eigrhth  day :  the  time  fixed  by  the  law.  See  Genesis 
xvii.  12. 


142  ST.  LUKE    1.  60-66 

came  to  circumcise  the  child ;  and  they  would  have  called 

60  him  Zacharias,  after  the  name  of  his  father.  And  his 
mother  answered  and  said,   Not   so  ;    but  he  shall  be 

61  called  John.     And  they  said  unto  her,  There  is  none 
63  of  thy  kindred  that  is  called  by  this  name.     And  they 

made  signs  to  his  father,  what  he  would  have  him  called. 

63  And  he  asked  for  a  writing  tablet,  and  wrote,  saying,  His 

64  name  is  John.  And  they  marvelled  all.  And  his  mouth 
was  opened  immediately,  and  his  tongue  loosed^  and  he 

65  spake,  blessing  God.  And  fear  came  on  all  that  dwelt 
round  about  them  :   and  all  these  sayings  were  noised 

66  abroad  throughout  all  the  hill  country  of  Judaea.  And 
all  that  heard  them  laid  them  up  in  their  heart,  saying, 
What  then  shall  this  child  be  ?  For  the  hand  of  the  Lord 
was  with  him. 


after  the  name  of  Ms  father.     According  to  Josephus  this 
was  a  Jewish  custom. 

60.  his  mother,  &c.  She  would  have  learnt  the  name  from 
her  husband,  who  might  have  written  it  down  for  her. 

63.  a  writing"  tablet :  probably  a  board  covered  with  wax. 

64.  his  mouth  was  opened :  after  the  dumbness  that  came 
on  him  during  his  vision  in  the  temple. 

66.  laid  them  up  in  their  heart :  a  characteristic  expression 
of  this  Gospel.  Similar  statements  are  made  concerning  Mary 
(ii.  19,  51),     Luke  is  hinting  at  the  sources  of  his  information. 

the  hand  of  the  Lord:  a  Hebraism,  meaning  God's  guidance 
and  upholding ;  cf.  Psalm  xxxvii.  24. 

i.  67-80.  The  Song  of  Zacharias.  The  old  priest  having 
recovered  his  speech  is  inspired  to  give  utterance  to  an  ode.  in 
which  he  blesses  the  God  of  Israel  for  having  redeemed  His 
people  by  raising  up  a  saving  power  in  the  house  of  David  in 
accordance  with  prophecy,  to  bring  deliverance  from  the  enemies 
in  remembrance  of  the  covenant  with  Abraham.  The  purpose  of 
this  deliverance  is  that  God's  people  shall  serve  Him  righteously 
and  continuously.  Then  addressing  his  child,  Zacharias  declares 
that  he  shall  be  a  prophet  to  prepare  for  the  coming  of  the  Lord, 
by  shewing  the  way  to  the  forgiveness  of  sins,  because  God's 
mercy  will    come   like  a  sunrise  to  people  sitting  in  darkness. 


ST.  LUKE   1.  67-72  143 

And  his  father  Zacharias  was  filled  with  the   Holy  67 
Ghost,  and  prophesied,  saying, 

Blessed  he  the  Lord,  the  God  of  Israel  ;  68 

For  he  hath  visited  and  wrought  redemption  for  his 

people. 
And  hath  raised  up  a  horn  of  salvation  for  us  69 

In  the  house  of  his  servant  David 
(As   he  spake  by  the  mouth  of  his  holy  prophets  70 

which  have  been  since  the  world  began). 
Salvation   from   our   enemies,  and  from  the  hand  71 

of  all  that  hate  us ; 
To  shew  mercy  towards  our  fathers,  72 

And  to  remember  his  holy  covenant ; 

Luke  adds  that  the  child  grew,  became  strong  in  spirit,  and  lived 
in  the  wilderness  till  the  time  of  his  public  appearance. 

6*7.  filled  with  tlie  Holy  Ghost.  Another  of  Luke's  references 
to  the  inspiring  influence  of  the  spirit  of  God. 

prophesied:  spoke  with  inspiration,  not  necessarily  pre- 
dicted, though  in  this  case  there  is  a  foretelling.  The  prophets 
were  God's  representatives  to  men  as  the  priests  were  men's 
representatives  to  God.  In  the  O.T.  they  are  God's  messengers, 
as  in  the  N.T.  the  apostles  are  Christ's  messengers. 

68.  hath  visited.  Note  the  past  tense  again  (the  Greek  aorist;, 
as  in  the  Magnificat.  See  on  verse  49.  God  has  brought  all  these 
blessings  because  He  has  brought  their  cause,  or  rather,  in  the 
case  of  John,  their  herald.  This  peculiar  construction  occurring 
in  the  two  hymns,  as  well  as  their  close  resemblance  in  other 
respects,  cannot  but  suggest  common  authorship.  The  strong 
Hebraism  is  against  ascribing  them  to  Luke.  It  is  more  reason- 
abla  to  suppose  they  are  ancient  hymns  that  the  author  of  the 
Gospel,  or  the  author  of  one  of  his  sources,  considers  suitable  to 
represent  what  was  said  by  Mary  and  Zacharias  on  the  occasion. 

69.  horn:  a  common  Hebrew  metaphor  from  the  bull's  horn 
(cf.  I  Sam.  ii.  10),  suggesting  victorious  power, 

70.  As  he  spake,  &c.  Closely  parallel  to  the  Magnificat  in 
verse  55. 

71.  our  enemies:  a  general  phrase,  a  reminiscence  of  Jewish 
history  and  prophecy;  not  definitely  the  Romans— the  idea  would 
be  too  harsh  in  times  of  peace,  especially  in  Luke,  who  is  friendly 
to  the  Imperial  government. 

72.  covenant.    In  the  Bible  a  covenant  is  a  Divine  arrangement 


144  ST.  LUKE    1.  73-78 

73  The  oath  which  he  sware  unto  Abraham  our  father, 

74  To  grant  unto  us  that  we  being  delivered  out  of  the 

hand  of  our  enemies 
Should  serve  him  without  fear, 

75  In  holiness  and  righteousness  before  him  all  our 

days. 

76  Yea  and  thou,  child,   shalt  be  called  the  prophet 

of  the  Most  High  : 
For  thou  shalt  go  before  the  face  of  the  Lord  to 
make  ready  his  ways ; 
7^  To  give  knowledge  of  salvation  unto  his  people 

In  the  remission  of  their  sins, 
78  Because  of  the  tender  mercy  of  our  God, 

Whereby  the  dayspring  from  on  high  shall  visit  us, 

or  dispensation  wherein  God  promises  certain  things  on  condition 
that  men  accept  and  carry  out  certain  conditions.  It  originates 
in  God,  who  settles  its  conditions,  and  therefore  is  not  Hke  a 
human  covenant  agreed  upon  by  two  parties  on  an  equal  footing. 
For  this  reason  the  classic  Greek  word  for  covenant  isuntheke)  is 
not  used  in  the  LXX  or  the  N.  T.,  but  instead  of  that  a  word 
{diatheke)  used  by  the  Greeks  for  a  'testament,'  i.e.  a  'will.' 
Thus  we  get  our  terms  the  Old  and  New  Testaments— reall}' 
mistranslations  for  Old  and  New  ;  Divine)  Covenants. 

•73.  The  oath.     See  Genesis  xxii.  16-18. 

74.  serve :  a  term  used  especially  of  priestly  ministration. 
The  priest  Zacharias  declares  that  the  laity  will  serve  as  priests 
in  the  redeemed  Israel. 

76.  the  face  :  Hebraism,  suggesting  the  approach  ;  cf.  Exodus 
xiv.  25. 

77.  remission  of  sins.  The  Gospel  accounts  of  John  the 
Baptist's  ministry  shew  that  this  is  the  end  to  which  it  pointed. 

78.  tender  mercy:  lit.  'bowels  of  mercy/  a  Hebrew  idiom 
equivalent  to  the  English  'heart  of  mercy,'  as  in  margin  of  R.  V. 

dayspring:  a  graceful  English  rendering  of  the  original, 
which  is  lit.  'the  rising'  or  'the  springing  up.'  The  Greek 
word  is  used  both  for  sunrise  and  for  the  sprouting  of  a  plant ;  the 
former  must  be  the  meaning  here,  as  verse  79  shews. 

from  on  high.  The  sun  docs  not  rise  from  above  the  earth  ; 
the  metaphor  is  dropped  here  for  the  spiritual  fact  that  this  light 
comes  from  heaven. 


ST.  LUKE    1.  79—2.  3  145 

To  shine  upon  them  that  sit  in  darkness  and  the  79 

shadow  of  death ; 
To  guide  our  feet  into  the  way  of  peace. 
And  the  child  grew,  and  waxed  strong  in  spirit,  and  80 
was  in  the  deserts  till  the  day  of  his  shewing  unto  Israel. 

Now  it  came  to  pass  in  those  days,  there  went  out  2 
a  decree  from  Caesar  Augustus,  that  all  the  world  should 
be  enrolled.     This  was  the  first  enrolment  made  when    2 
Quirinius  was  governor  of  Syria.     And  all  went  to  enrol    3 

80.  strong"  in  spirit.     Paul  has  this  idea  in  Ephesians  iii.  16. 
deserts:    wild    regions   generally;    the   vague    term  shews 
that  no  importance  is  attached  to  the  particular  locality.     Possibly 
John  wandered  far  during  these  years  of  seclusion. 

ii.  1-7.  Birth  of  Jesus.  Augustus  having  ordered  a  census  of 
his  empire,  the  first  census  being  taken  while  Quirinius  is  holding 
office  in  Syria,  everybody  goes  to  his  own  city  to  be  enrolled. 
Accordingly  Joseph  goes  from  Nazareth  to  Bethlehem,  taking  Mary 
with  him.  There  she  gives  birth  to  a  firstborn  son,  whom  she 
lays  in  a  manger,  because  there  is  no  room  for  them  in  the  inn. 

1.  Caesar  Augustus :  the  first  Roman  emperor ;  he  reigned 
B.C.  31  to  A.  D.  14. 

all  the  world:  lit.  all  the  inhabited  world,  meaning  the 
Roman  Empire. 

enrolled.  The  decree  was  not  for  taxation,  as  the  A.  V.  has 
it,  but  for  a  registration  of  names,  property,  &c.,  as  a  basis  of 
taxation. 

2.  This  was  the  first  enrolment.  Probably  the  correct 
translation,  and  therefore  implying  that  another  occurred  later. 
Luke  refers  to  that  in  Acts  v.  37. 

Quirijxins.  This  man  was  the  legate  governing  Syria  from 
A.  D.  6  to  9, 

g-overnor.  The  Greek  is  a  verb,  lit.  '  governing,'  and  it  is 
general  in  application,  not  limited  to  any  one  kind  of  office,  such 
as  that  of  legate.  In  iii.  i  Luke  uses  it  concerning  Pilate,  who 
held  the  minor  office  of  procurator. 

Difficulties  concerning  this  statement  of  Luke's  have  been  raised 
on  four  points — (i)  That  Quirinius  was  not  governor  of  Syria 
till  some  years  after  the  birth  of  Christ ;  (2)  that  there  is  no  record 
besides  this  of  the  third  Gospel  of  a  census  as  early  as  that  time, 
whereas  there  is  abundant  evidence  that  a  census  took  place  under 
Quirinius  in  A.  d.  6,  7  ;  (3)  that  Herod  was  now  king,  and  there- 
fore his  dominion  not  subject  to  an  imperial  decree  for  a  census  ; 

L 


146  ST.   LUKK    2.  4,5 

4  themselves,  every  one  to  his  own  city.  And  Joseph  also 
went  up  from  Galilee,  out  of  the  city  of  Nazareth,  into 
Judxa,  to  the  city  of  David,  which  is  called  Bethlehem, 

5  because  he  was  of  the  house  and  family  of  David ;  to 
enrol  himself  with  Mary,  who  was  betrothed  to  him,  being 

(4)  that  a  Roman  census  did  not  involve  a  man's  travelling  to  his 
birthplace  or  registered  town,  but  took  note  of  everybody,  where- 
ever  he  might  be  at  the  time.  In  reply  it  has  been  pointed  out 
(i)  that  though  Quirinius  w^as  not  legate  of  Syria  at  the  time,  a 
recently  discovered  inscription  suggests  that  he  was  then  serving 
in  another  office  under  the  legate,  which  Luke's  word  for  '  govern- 
ing'is  sufficiently  indefinite  to  include;  (2)  that  recently  discovered 
documents  shew  that  a  periodical  census  was  taken  in  Egypt,  onq 
falling  a  few  years  earlier  than  the  birth  of  Christ,  sc  that  if  a  little 
delayed  in  Palestine,  owing  to  difficulties  of  carrying  it  out  among 
the  Jews,  it  might  have  occurred  there  at  that  time  ;  (3)  that  Herod 
was  very  subservient  to  Augustus,  and  was  compelled  to  do  un- 
pleasant things  on  his  imperial  master's  orders  ;  (4)  that  to  humour 
the  Jews  Herod  would  arrange  the  census  after  the  Jewish  style, 
which  would  involve  registration  according  to  families  and  birth- 
places. We  owe  the  answers  to  the  first  two  objections  to  Pro- 
fessor Ramsay's  researches,  set  forth  in  his  book,  Was  Jesus  born  at 
Bethlehem  ?  and  it  must  be  allowed  that  these  researches  have 
lessened  the  difficulties.  Plainly  Luke  knows  of  the  later  census, 
for  he  refers  to  it  in  Acts  (v.  37^  Still  his  statements  are  per- 
plexing ;  but  even  if  it  should  be  conceded  that  he  was  in  error  as 
to  the  census  here  described,  that  is  not  sufficient  ground  for  dis- 
crediting his  narrative  of  the  birth  of  Jesus,  as  it  only  concerns 
one  of  the  accessories. 

3.  all.  Luke  must  be  thinking  of  the  Palestine  Jews,  that  all 
these  went  in  the  Jewish  way  to  their  own  cities. 

4.  went  up.  This  might  be  said  of  going  to  Judaea  and  the 
neighbourhood  of  Jerusalem  the  capital  as  we  speak  of  going  up 
to  London.  But  in  point  of  fact  both  Jerusalem  and  Bethlehem 
are  on  high  ground,  some  2,000  feet  above  the  sea  level,  about  as 
high  as  the  Dartmoor  Tors. 

Bethlehem :  a  little  town  still  standing  and  situated  about 
six  miles  south  of  Jerusalem.  David's  connexion  with  it  is  fully 
set  forth  in  i  Samuel  (cf.  xvi.  i\ 

5.  hatrothed.  According  to  Matthew  (i.  24)  Joseph  had  already 
taken  Mary  to  his  home,  and  therefore  the  wedding  ceremony — in 
the  Easta  very  important  public  function — had  taken  place,  although 
Matthew  states  that  Joseph  did  not  live  with  Mary  as  a  husband 
till  after  the  birth  of  Jesus  (see  Matt.  i.  25).     It  was  as  his  wife 


ST.  LUKE    2.  6-8  147 

great  with  child.     And  it  came  to  pass,  while  they  were  6 
there,  the  days  were  fulfilled  that  she  should  be  delivered. 
And   she   brought   forth    her    firstborn    son ;    and    she  7 
wrapped    him    in   swaddling   clothes,    and   laid  him  in 
a  manger,  because  there  was  no  room  for  them  in  the 
inn. 

And  there  were  shepherds  in  the  same  country  abiding  8 

that  she  accompanied  him  to  Bethlehem  ;  so  long  as  she  was 
merely  betrothed  she  would  have  remained  under  the  care  of  her 
mother. 

*7.  firsfborn.  There  has  been  much  discussion  as  to  the  infer- 
ence to  be  drawn  from  this  expression.  These  points  are  clear  : 
(i)  It  implies  that  Mary  had  had  no  child  before  this  ;  (2)  it  does 
not  assert  that  she  ever  had  another  child  ;  (3)  it  rather  suggests, 
what  later  references  c.  g.  Mark  iii,  31)  more  definitely  imply,  that 
she  had  other  children  subsequently.  The  same  word  is  used  where 
Jesus  is  called  the  *  firstborn  from  the  dead'  (Col.  i.  18),  and  the 
'  firstborn  among  many  brethren  '  (Rom.  viii.  29),  in  passages 
which  imply  that  Christians  follow  as  his  brothers.  On  the  other 
hand,  where  his  solitary  sonship  is  referred  to  Jesus  is  called 
'only  begotten'  (John  i.  14).  'Firstborn'  therefore  seems  to 
point  to  other  births  following. 

she  wrapped  him.  A  poor  woman,  she  had  to  attend  to  her 
child  herself  as  soon  as  he  was  born. 

the  inn.  This  may  have  been  a  khan,  where  travellers  get 
lodging  in  porticoes  or  the  open  courtyard  ;  and  if  so  the  stable 
would  be  a  quieter  place.  But  the  word  here  rendered  '  inn '  is  also 
used  for  a  'lodging  '  and  a  '  guest-chamber.'  It  is  the  word  Luke 
employs  later  for  the  room  where  the  Last  Supper  was  taken 
(xxii.  11).  Possibly  Joseph  expected  to  stay  at  a  friend's  house,  or 
perhaps  a  hired  lodging  of  which  he  knew,  but  found  it  occupied. 

ii.  8-20.  Thd  Bethlehem  shepherds.  Shepherds  watching  their 
flock  at  night  in  the  neighbourhood  of  Bethlehem  are  startled  by 
seeing  an  angel  and  the  Shechinah  light.  The  angel  reassures 
them,  saying  he  is  a  messenger  of  good  news,  and  announcing  that 
a  Saviour,  even  the  Christ,  is  just  born  in  the  city.  They  will 
find  him  in  a  manger.  Suddenly  the  angel  is  surrounded  with 
a  heavenly  host,  singing  of  glory  to  God  and  peace  on  earth. 
After  the  vision  has  passed,  the  shepherds  set  off  at  once  for 
Bethlehem  and  find  the  babe  as  described.  They  give  an  account 
of  their  vision,  which  occasions  wonderment ;  but  Mary  treasures 
these  things  in  her  heart.     The  shepherds  return,  glorif3nng  God. 

8.  shepherds.     Since  it  was  customary  for  sheep  to  be  fed  on 

L    2 


148  ST.  LUKE   2.  9-13 

in  the  field,  and  keeping  watch  by  night  over  their  flock. 

9  And  an  angel  of  the  Lord  stood  by  them,  and  the  glory 

of  the  Lord  shone  round  about  them  :    and  they  were 

10  sore  afraid.  And  the  angel  said  unto  them,  Be  not 
afraid;  for  behold,  I  bring  you  good  tidings  of  great 

11  joy  which  shall  be  to  all  the  people:  for  there  is  born 
to  you  this  day  in  the  city  of  David  a  Saviour,  which 

1 2  is  Christ  the  Lord.  And  this  is  the  sign  unto  you ;  Ye 
shall  find  a  babe  wrapped  in  swaddling  clothes,  and  lying 

13  in  a  manger.  And  suddenly  there  was  with  the  angel 
a  multitude  of  the  heavenly  host  praising  God,  and 
saying, 

the  hills  only  during  spring  and  summer,  and  folded  by  the  towns 
and  villages  in  winter,  it  has  been  argued  that  our  Christmas-time 
cannot  be  the  correct  anniversary  of  Christ's  birth.  But,  on  the 
other  hand,  Dr.  Edersheim  has  shewn  that  sheep  for  the  temple 
sacrifices  were  kept  out  all  the  year  round  in  places  near  Jeru- 
salem ;  it  may  be  that  the  Bethlehem  shepherds  were  tending 
a  flock  of  these  sheep.  We  have  only  a  late  tradition  of  the  time 
of  year  when  Jesus  was  born  ;  and  this  is  found  earliest  in  the 
West,  where  the  festival  of  Christmas  first  appeared. 

keeping  watcli  by  night.  The  margin  of  the  R.  V.  has  '  night 
watches.'  They  would  watch  by  turns,  with  fires  burning  to  scare 
wild  beasts. 

9.  an  angel.  No  name  is  given.  This  time  the  angel  did  not 
declare  it,  but  his  message  and  his  manner  suggest  Gabriel  again. 

tlie  glory  of  the  Iiord :  the  Shechinah,  the  brightness  the 
Jews  associated  with  the  Divine  Presence. 

10.  all  the  people.  The  article,  which  the  Revisers  have 
rightly  inserted,  as  it  is  in  the  original,  points  to  Israel,  'the 
people,'  as  the  special,  immediate  recipients  of  the  joy. 

11.  Christ  the  Lord:  lit.  'Christ  Lord.'  This  might  mean 
*  an  anointed  Lord '  ;  but  the  word  '  Christ '  was  the  recognized 
translation  of  the  Hebrew  'Messiah,'  and  as  such  the  title  of  the 
expected  Redeemer.  The  angel  announces  the  birth  of  the 
looked-for  Christ. 

12.  The  sign  was  in  the  singular  conjunction  of  circumstances — 
a  new-born  babe  lying  in  a  manger. 

13.  host:  or  army.     A  multitude  from  this  arm}'-  appears. 
praising.    This  word  is  in  grammatical  agreement  with  'host,' 

not  with   'multitude,'  thus   suggesiing  that   the  whole  army  of 


ST.  LUKE  2.  14-18  149 

Glory  to  God  in  the  highest,  14 

And  on  earth  peace  among  men  in  whom  he  is  well 
pleased. 
And  it  came  to  pass,  when  the  angels  went  away  from  15 
them  into  heaven,   the  shepherds  said  one  to  another, 
Let  us  now  go  even  unto  Bethlehem,  and  see  this  thing 
that  is  come  to  pass,  which  the  Lord  hath  made  known 
unto  us.     And  they  came  with  haste,  and  found  both  i6 
Mary  and  Joseph,  and  the  babe  lying  in  the  manger. 
And  when  they  saw  it,  they  made  known  concerning  17 
the  saying  which  was  spoken  to  them  about  this  child. 
And  all  that  heard  it  wondered  at  the  thing!3  which  were  i  S 

heavenly  beings  was  praising  God.     The   shepherds  heard  but 
a  portion  of  this  praising  army. 

14.  The  change  in  the  form  of  the  angels'  song  as  it  appears 
in  the  R.  V.  is  mainly  due  to  a  correction  of  the  word  meaning 
'good  will,'  which  according  to  the  best  MSS.  is  in  the 
genitive.  Therefore  instead  of  *  good  will  to  men '  we  have  to 
read  'among  men  of  good  will' — a  Hebraism  meaning  men  to 
whom  God  is  favourable.  Thus  we  get  two  members  to  the 
sentence  instead  of  three.  The  word  'and*  beginning  the  second 
member,  but  not  used  before  the  third  as  that  stands  in  the 
A.  V. — 'And  on  earth  peace,'  then  'good  will  towr.rds  men,' 
not  introduced  by  '  and ' — also  makes  the  division  into  three 
members  awkward,  and  points  to  the  division  into  but  two  as 
preferable.  Thus  we  have  first  a  heavenly  scene,  and  secondly 
an  earthly  scene.  This  is  parallel  to  the  two  parts  of  the  Lord's 
Prayer — the  first  concerning  God,  the  second  concerning  man. 
Dr.  Hort  proposes  a  further  modification,  and  connects  the  words 
'And  on  earth  *  with  the  first  clause — '  Glory  to  God  in  the  highest 
and  on  earth';  but  this  destroys  the  symmetry  of  the  clauses  in 
the  Greek,  over-weighting  the  first  and  making  the  second  too 
meagre  in  proportion. 

in  tlie  higfliest:  in  the  highest  regions.  The  Jews  thought 
of  seven  heavens,  one  above  another. 

well  pleased.  The  peace  is  for  those  in  whom  God  takes 
pleasure,  whom  He  favours. 

15.  said:  /ii.  '  were  saying.'  It  was  a  subject  of  conversation 
among  the  shepherds. 

1?.  made  known.  To  the  y  eople  of  Bethlehem  as  well  as  Mary 
and  Joseph. 


150  ST.  LUKE   2.  19-24 

19  spoken  unto  them  by  the  shepherds.     But  Mary  kept  all 

20  these  sayings,  pondering  them  in  her  heart.  And  the 
shepherds  returned,  glorifying  and  praising  God  for  all 
the  things  that  they  had  heard  and  seen,  even  as  it  was 
spoken  unto  them. 

21  And  when  eight  days  were  fulfilled  for  circumcising 
him,  his  name  was  called  Jesus,  which  was  so  called 
by  the  angel  before  he  was  conceived  in  the  womb. 

22  And  when  the  days  of  their  purification  according 
to   the  law  of  Moses  were  fulfilled,  they  brought  him 

23  up  to  Jerusalem,  to  present  him  to  the  Lord  (as  it  is 
written  in  the  law  of  the  Lord,  Every  male  that  openeth 

24  the  womb  shall  be  called  holy  to  the  Lord),  and  to  offer 
a  sacrifice  according  to  that  which  is  said  in  the  law  of 
the  Lord,  A  pair  of  turtle-doves,  or  two  young  pigeons. 

19.  This  verse  throws  light  on  the  character  of  Mary,  of  whom 
we  know  so  httle  ;  she  was  of  a.  meditative  disposition,  pondering 
what  happened.  It  also  hints  at  the  source  of  Luke's  information, 
that  he  obtained  it  from  Mary. 

ii.  21-24,  The  Ciraimctsion  and  the  Presentotion.  When  eight 
days  old  the  child  is  circumcised  and  named  'Jesus,'  according  to 
the  angel's  previous  direction.  After  completing  the  time  of  her 
purification  Mary  presents  her  babe  in  the  temple  with  the 
sacrifice  customary  among  the  poor,  according  to  the  law. 

21.  The  circumcision  of  Jesus  was  a  recognition  of  his  Jewish 
privileges  under  the  covenant  with  Israel  and  obligations  under 
the  law.     Paul  says  he  was  'born  under  the  law'  (Gal.  iv.  4). 

22.  purification:  according  to  the  law  in  Leviticus  xii.  1-8. 
tlie  law  of  Moses :  the  usual  title  of  the  Levitical  ordinances. 

23.  The  firstborn  male  child  was  claimed  for  God,  but  ransomed 
see  Num.  xviii.   15).     Probably  the  historical  root  of  the  idea 

was  in  the  human  sacrifice  of  barbarous  times.  But  in  its  later 
refined  form  that  was  not  dreamed  of.  Christ  was  a  conseciated 
firstborn  son. 

24.  a  sacrifice :  for  the  purification  of  the  mother,  not  ior  the 
redemption  of  the  child. 

A  pair  of  turtle-doves,  &c.  The  law  required  a  lamb  as  well 
as  a  pigeon  or  dove,  but  allowed  the  poor  to  substitute  a  second 
pigeon  or  dove  for  the  lamb.  Mary  brought  the  offering  of  the 
poor  (see  Lev.  xii,  6,  8). 


ST.  LUKE  2.  25-27  151 

And  behold,  there  was  a  man  in  Jerusalem,  whose  name  25 
was  Simeon  ;   and  this  man  was  righteous  and  devout, 
looking  for  the  consolation  of  Israel  :    and   the  Holy 
Spirit  was  upon  him.     And  it  had  been  revealed  unto  26 
him  by  the  Holy  Spirit,  that  he  should  not  see  death, 
before  he  had  seen  the  Lord's  Christ.     And  he  came  27 
in  the  Spirit  into  the  temple :    and  when  the  parents 

ii.  25-39.  Simeon  and  Anna.  Simeon,  a  devout  old  man  to 
whom  it  has  been  revealed  that  he  shall  not  die  till  he  has  seen 
the  Christ,  comes  into  the  temple  at  the  time  when  Jesus  is  being 
presented  before  God,  takes  him  into  his  arms,  and  utters  \\\sNunc 
dimitiis.  He  is  ready  to  depart  now  that  his  eyes  have  seen 
God's  salvation,  which  is  a  light  for  the  Gentiles  as  well  as  for 
Israel.  While  the  father  and  mother  are  wondering  at  this, 
Simeon  predicts  the  great  influence  of  the  child,  but  warns  Mary 
that  a  sword  shall  pierce  her  soul.  Then  Anna,  an  aged  widow 
and  a  prophetess,  who  spends  her  days  in  the  temple,  gives  thanks 
to  God  for  the  redemption  of  Jerusalem.  Mary  and  Joseph  return 
with  the  child  to  Nazareth. 

25.  Simeon.  The  father  of  Gamaliel,  himself  the  son  of  Hillel, 
and  president  of  the  Sanhedrin  in  a.  d.  7,  was  named  Symeon. 
But  it  is  not  likely  that  he  is  the  Simeon  of  this  incident.  Luke's 
language  points  to  an  obscure  person — '  a  man  in  Jerusalem.'  In 
the  apocryphal  Gospel  of  Nicodemus  Simeon  is  called  *  a  great  priest.' 

righteous :  in  conduct  among  men. 

devout:  in  spiritual  relations  with  God. 

looking'  for,  &lc.  Simeon  was  one  of  the  scattered  believing 
souls  among  whom  the  hope  of  Israel's  redemption  was  cherished ; 
Joseph  of  Arimathaea  was  another  (see  xxiii.  51). 

consolation.  The  word  may  also  mean  'appeal  for  help,' 
an  unsuitable  sense  here;  or  'encouragement.'  The  Jews  thought 
of  their  redemption  as  a  consolation  for  their  troubles,  as  suggested 
in  Isaiah  xl.  i,  *  Comfort  ye,  comfort  ye  my  people.'  The  Messiah 
was  called  '  the  Consoler.' 

26.  the  Holy  Spirit:  another  of  Luke's  characteristic  references 
to  the  Divine  Spirit. 

the  ILord's  Christ:  i.e.  the  Christ  of  God,  the  Messiah  God 
was  about  to  send. 

27.  in  the  Spirit:  under  the  influence  of  the  Spirit,  in  an 
inspired  condition. 

temple.  The  Greek  word  is  that  for  the  whole  temple  area, 
where  the  people  assembled,  not  the  word  for  the  priest's  sanc- 
tuary which  we  met  with  in  the  story  of  Zacharias  (i.  9). 


152  ST.  LUKE  2.  28-34 

brought  in  the  child  Jesus  that  they  might  do  concerning 

28  him  after  the  custom  of  the  law,  then  he  received  him 
into  his  arms,  and  blessed  God,  and  said, 

29  Now  lettest  thou  thy  servant  depart,  O  Lord, 
According  to  thy  word,  in  peace ; 

30  For  mine  eyes  have  seen  thy  salvation, 

31  Which  thou   hast  prepared  before  the  face  of  all 

peoples ; 

32  A  light  for  revelation  to  the  Gentiles, 
And  the  glory  of  thy  people  Israel. 

33  And  his  father  and  his  mother  were  marvelling  at  the 

34  things  which  were  spoken  concerning  him  ;  and  Simeon 
blessed  them,  and  said  unto  Mary  his  mother,  Behold, 

the  custom  of  the  law :  i.  e.  the  presentation  referred  to  in 
verse  23. 

29.  servant:  lit.  'slave.' 

depart :  the  idea  of  a  slave  being  emancipated  or  released 
after  the  day's  work. 

Iiord :  rather  '  Master,'  the  word  used  for  the  master  of  slaves. 

According'  to  tliy  word:  the  revelation  that  Simeon  had 
received. 

in  peace :  a  beautiful  oriental  form  of  salutation  ;  but  used  by 
Simeon  with  serious  meaning.     He  is  ready  to  die  peaceably. 

30.  mine  eyes,  &c.  :  a  vivid  Hebrew  expression. 

31.  before  the  face:  another  Hebraism;  the  idea  is  <  in  the 
presence  of  and  'seen  by.' 

all  peoples.  Observe  the  universalism  of  this  hymn.  The 
Magnificat  and  the  Song  of  Zacharias  celebrated  the  mercy  of  God 
to  Israel.     The  Nunc  dimittis  embraces  all  races  of  mankind. 

32.  revelation  to  the  Gentiles:  lit.  'revelation  of  the  Gentiles,' 
a  difficult  phrase,  which  might  mean  revealing  the  nature  of  the 
Gentiles ;  but  that  idea  would  be  out  of  place  here.  Probably 
the  genitive  is  possessive,  signifying  a  'revelation  belonging  to 
the  Gentiles.' 

gflory.  While  the  heathen  in  their  darkness  are  to  be  en- 
lightened, the  Jews  are  to  have  especial  honour. 

33.  his  father  and  his  mother.  Previously  we  read  of  *  the 
parents  '  (verse  27).  This  narrative  may  be  derived  from  a  source 
where  the  miraculous  birth  w^as  not  known  ;  but  probably  Luke 
uses  the  words  in  their  popular  application.  Joseph  and  Mary 
were  commonly  spoken  of  as  the  father  and  mother  of  Jesus. 


ST.  LUKE  2.  35-39  I53 

this  child  is  set  for  the  falling  and  rising  up  of  many 
in  Israel ;  and  for  a  sign  which  is  spoken  against ;  yea  35 
and  a  sword  shall  pierce  through  thine  own  soul ;  that 
thoughts  out  of  many  hearts  may  be  revealed.      And  3>'> 
there   was   one   Anna,   a   prophetess,   the   daughter   of 
Phanuel,  of  the  tribe  of  Asher  (she  was  of  a  great  age, 
having   lived   with   a   husband   seven    years    from    her 
virginity,  and  she  had  been  a  widow  even  for  fourscore  37 
and  four  years),  which  departed  not  from  the  temple, 
worshipping   with  fastings  and  supplications  night  and 
day.     And  coming  up  at  that  very  hour  she  gave  thanks  38 
unto  God,  and  spake  of  him   to   all   them   that  were 
looking  for  the  redemption  of  Jerusalem.     And  when  39 
they  had  accomplished  all  things  that  were  according 


34.  falling"  and  rising":  corresponding  to  John  the  Baptist's 
metaphor  of  the  winnowing  fan.  They  who  meet  Christ  are 
either  uplifted  and  saved,  or  cast  down  and  ruined,  according  as 
they  receive  him.  Tiius  he  said  Capernaum  was  to  be  '  cast  down 
to  Hades* ;  but  the  reason  w^as  not  his  antagonism,  but  the  people's 
impenitence — 'because  thej'^  repented  not'  (Matt.  xi.  23). 

35.  a  sword.  The  Greek  word  stands  for  a  large  sword  or  a 
Thracian  pike.  This  is  a  prophecy  of  what  Mary  is  to  suffer  on 
account  of  her  Son.     She  will  be  a  Mater  dolorosa. 

that  thoughts,  &c. :  lit.  ^so  that,'  &c.  The  sentence  points 
to  one  result  of  the  coming  of  Christ.  Characters  will  be  dis- 
covered by  the  touchstone  of  his  presence. 

36.  prophetess:  endued  with  inspiration  like  Miriam,  Deborah, 
Huldah. 

Asher.  We  have  no  account  of  the  return  of  this  tribe  ;  but 
all  Israelites  were  free  to  go  up  to  Jerusalem  under  Cyrus's  decree. 
Possibly,  however,  Anna  was  descended  from  '  the  people  of  the 
land,'  who  had  never  been  removed.  Since  her  tribe  was  of  the 
north,  probably  she  was  a  Galilaean. 

3*7.  fourscore  and  four  years.  She  had  been  a  widow  for 
eighty-four  years.  She  must  have  been  a  very  aged  woman.  Yet 
she  utters  no  Nunc  dtmittis. 

38.  gave  thanks :  for  what  Simeon  said ;  or  from  her  own 
prophetic  insight,  which  is  more  probable,  as  Luke  has  signifi- 
cantly called  her  a  prophetess. 


154  ST.  LUKE  2.  40-44 

to  the  law  of  the  Lord,  they  returned  into  Galilee,  to 
their  own  city  Nazareth. 

40  And   the  child  grew,   and  waxed  strong,   filled  with 
wisdom  :  and  the  grace  of  God  was  upon  him. 

41  And  his  parents  went  every  year  to  Jerusalem  at  the 

42  feast  of  the  passover.     And  when  he  was  twelve  years 
4?.  old,  they  went  up  after  the  custom  of  the  feast ;  and 

when  they  had  fulfilled  the  days,  as  they  were  returning, 

the  boy  Jesus  tarried  behind  in   Jerusalem ;    and   his 

44  parents  knew  it  not ;   but  supposing  him  to  be  in  the 

ii.  40-52.  77?^  boy  Jesus  in  the  ietttple.  The  child  grows  and 
develops  under  the  favour  of  God.  When  twelve  years  of  age 
he  accompanies  his  parents  to  the  passover  at  Jerusalem.  On 
their  returning  home  he  remains  behind  unknown  to  them,  as  they 
suppose  he  is  with  some  of  the  travelling  company.  Not  finding 
him  they  go  back  to  Jerusalem  to  search  for  him,  and  on  the 
third  day  discover  him  in  the  temple  sitting  in  the  midst  of  the 
teachers,  astonishing  them  with  his  intelligence.  In  reply  to  his 
mother's  expostulation  he  expresses  surprise  that  they  should  not 
know  he  would  be  in  his  Father's  house.  Returning  with  them 
to  Nazareth  he  lives  in  obedience  to  them,  growing  in  mind  and 
body  and  universal  favour. 

40.  filled  with  wisdom:  rather,  'becoming  full  of  wisdom.' 
The  wisdom  was  a  matter  of  growth  as  much  as  the  stature.  The 
child  Jesus  grew  in  knowledge  and  intelligence. 

tile  grace  of  God :  Gods  favour.  God  was  always  pleased 
with  him  and  smiling  graciouslj'  on  him. 

41.  Ms  parents.  The  law  only  required  the  attendance  of 
men  at  the  passover ;  Hillel  had  extended  the  obligation,  or 
privilege,  to  women. 

the  passover  :  originally  a  harvest  festival,  later  the  memorial 
of  the  Exodus.     For  particulars  see  Exodus  xxiii.  14-17. 

42.  twelve  years  old.  At  this  age  a  Jew  was  required  to  keep 
the  ordinances  of  his  religion.  He  was  now  called  a  'son  of 
the  law.' 

43.  the  days :  eight  days. 

boy.     Jesus  is  no  longer  called  'child,'  as  in  verse  40. 

tarried.  There  is  no  reason  to  suppose  he  knew  of  his 
parents  having  left. 

his  parents  knew  it  not.  It  has  been  observed  that  this  is 
a  sign  of  their  confidence  in  him.  They  had  left  him  free  to  do  as 
he  chose  in  the  great  city. 


ST.  LUKE  2.  45-48  155 

company,  they  went  a  day's  journey;  and  they  sought 
for  him  among  their  kinsfolk  and   acquaintance :    and  45 
when  they  found  him  not,  they  returned  to  Jerusalem, 
seeking  for  him.     And  it  came  to  pass,  after  three  days  4^ 
they  found  him  in  the  temple,  sitting  in  the  midst  of  the 
doctors,  both  hearing  them,  and  asking  them  questions : 
and  all  that  heard  him  were  amazed  at  his  understanding  4" 
and  his  answers.     And  when  they  saw  him,  they  were  4^ 
astonished  :    and  his  mother  said  unto  him,   Son,   why 

44.  the  company :  the  troop  of  Galilaean  pilgrims  on  their 
way  back,  especially  those  from  Nazareth,  containing  friends  and 
relations  of  the  carpenter's  family. 

a  day's  journey.  Perhaps  this  would  be  as  far  as  Bceroth. 
We  need  not  suppose  that  'the  Nazareth  caravan  was  so  long  that 
it  took  a  whole  da^'  to  look  through  it,'  as  Dr.  Plummer  remarks. 
The  parents  would  not  commence  a  serious  search  until  the 
evening,  when  arranging  for  supper  and  the  night's  rest. 

45.  returned  to  Jerusalem.  It  has  been  said  that  this  journey 
would  take  another  day  ;  but  Luke  suggests  that  they  went  back 
at  once,  the  same  night. 

seeking":  a  strong  word  in  the  Greek  (according  to  the  best 
MSS.),  pointing  to  a  thorough  search. 

46.  after  three  days.  The  Hebrew  usage  employs  this  ex- 
pression if  any  part  of  the  third  day  was  involved.  One  day  was 
occupied  in  the  journey  out ;  travelling  back  at  night,  the  parents 
spent  the  next  day  in  a  fruitless  search  of  the  citj'.  On  the 
following  day  they  found  their  son. 

the  temple:  the  word  for  the  whole  temple  area.  The 
surrounding  porticoes  were  used  by  Rabbis  for  teaching  their 
pupils.  Thus  Jesus  taught  in  the  temple  (John  vii.  14)  ;  so  did 
the  apostles  (Acts  iii.  11).  The  interest  of  the  temple  to  Jesus 
was  in  the  teaching  that  was  to  be  had  there,  not  the  sumptuous 
ritual  at  the  altar, 

doctors :  teachers,  the  Rabbis. 

asking  them  questions:  for  information.  The  boy  Jesus 
went  to  the  Rabbis  as  a  learner,  listened  eagerly  to  their  in- 
struction, asked  them  for  further  explanation,  as  a  pupil  his 
teachers. 

4*7.  amazed,  &c.  :  not  at  his  teaching — the  boy  did  not  commit 
the  impertinence  of  offering  to  teach— but  at  his  aptness  as  a  pupil, 
and  the  wonderful  character  of  his  answers  to  their  questions. 
48,  Son:  the  Greek  is  Xhild.'  The  mother  was  slow  to  perceive 


156  ST.  LUKE  2.  49—3.  i 

hast  thou  thus  dealt  with  us  ?    behold,  thy  father  and 

49  I  sought  thee  sorrowing.  And  he  said  unto  them,  How 
is  it  that  ye  sought  me  ?    wist  ye  not  that  I  must  be  in 

50  my  Father's  house  ?    And  they  understood  not  the  saying 

51  which  he  spake  unto  them.  And  he  went  down  with 
them,  and  came  to  Nazareth  ;  and  he  was  subject  unto 
them  :  and  his  mother  kept  all  these  sayings  in  her 
heart. 

52  And  Jesus  advanced  in  wisdom  and  stature,  and  in 
favour  with  God  and  men. 

3      Now  in  the  fifteenth  year  of  the  reign    of  Tiberius 

her  boy's  development,   and  therefore   displayed   more  anxiety 
than  was  necessary. 

49.  my  Father's  house.  This  is  a  better  rendering  than  that 
of  the  A.  v.,  *  my  Father's  business.'  The  Greek  is  literally  '  in  the 
[regions  or  affairs]  of  my  Father.'  A  similar  idiom  is  used  in 
Genesis  xli.  51,  where  Joseph  speaks  of  'all  my  father's  house.' 
Observe,  Jesus  is  now  conscious  of  God  as  his  Father.  His 
explanation  is  that  he  took  it  for  granted  that  his  parents  would 
know  he  was  in  his  Father's  house. 

50.  they  understood  not :  another  of  Luke's  references  to  the 
way  Mary  (in  this  case  with  Joseph  also)  regarded  what  was 
happening,  pointing  to  the  parents  for  the  source  of  his  informa- 
tion. Already  Jesus  was  beyond  their  depth ;  therefore  already 
the  sword  was  near  the  soul  of  Mary. 

51.  subject:  a  significant  remark  after  what  had  just  occurred. 
Jesus  did  not  yet  claim  independence. 

52.  stature:  the  word  may  mean  '  age,'  as  probably  it  does  in 
xii.  25.     But  here  that  meaning  would  be  superfluous. 

favour  with  God  and  men.  Jesus  grew  spiritually  to  win 
more  of  God's  approval,  and  as  his  character  opened  out  men 
were  more  and  more  pleased  with  him.  As  a  young  man  he  was 
a  universal  favourite. 

John  the  Baptist  and  the  Preparatory 
Period,  iii.  i — iv.   13. 

iii.  1-6.  Mission  of  John  the  Baptist.  At  a  date  elaborately 
described  by  Luke,  John,  having  received  his  message  from  God  in 
the  wilderness,  begins  to  preach  and  baptize  by  the  Jordan  for 
repentance  and  forgiveness  of  sins,  in  accordance  with  a  prophecy 
in  Isaiah  concerning  the  forerunner  of  the  Lord,  who  is  to  make 


ST.  LUKE   3.  2,  3  157 

Caesar,  Pontius  Pilate  being  governor  of  Judaea,  and 
Herod  being  tetrarch  of  Galilee,  and  his  brother  Philip 
tetrarch  of  the  region  of  Ituraea  and  Trachonitis,  and 
Lysanias  tetrarch  of  Abilene,  in  the  high-priesthood  2 
of  Annas  and  Caiaphas,  the  word  of  God  came  unto 
John  the  son  of  Zacharias  in  the  wilderness.     And  he  3 


the  way  ready  for  God  to  come,  that  all  mankind  may  see  his 
salvation. 

1.  Tiberias:  the  second  Roman  emperor.  Augustus,  his  pre- 
decessor, died  A.D.  14.  This  would  make  the  fifteenth  year  of 
Tiberius  a.  d.  29,  too  late  for  other  known  dates  in  the  N.  T.  But 
Tiberius  was  associated  with  Augustus  in  the  empire  in  a.  D.  it. 
If  Luke  were  thinking  of  this,  the  fifteenth  year  would  be  a.d.  26, 
a  very  likely  date. 

Pontius  Pilate :  the  Roman  procurator,  an  inferior  official, 
only  entrusted  with  the  government  of  an  inferior  or  turbulent 
province.  Thus  Judaea  was  no  longer  under  a  Herod  or  any 
native  prince,  but  was  directly  ruled  by  a  Roman  governor. 

Herod:  surnamed  Antipas,  one  of  the  sons  of  Herod  the 
Great  and  Malthace;  he  was  banished  to  Spain  a.d,  40.  The 
whole  of  the  life  of  Jesus  was  in  his  reign,  and  most  of  our  Lord's 
ministry  in  his  dominion. 

tetrarch :  one  of  four  rulers,  the  ruler  of  one-fourth  part  of 
his  father's  dominion. 

Philip  :  a  half-brother  of  Antipas,  being  a  son  of  Herod  the 
Great  and  Cleopatra  ;  he  died  a.d.  33. 

the  region  of  Ituraea :  lit.  *  the  Ituraean  region,'  where  the 
Ituraeans  lived,  the  valleys  at  the  foot  of  Herraon. 

Trachonitis:  the  ancient  Bashan. 

Lysanias:  not  known,  but  Josephus  refers  to  'Abila  of 
Lysanias,'  and  the  name  appears  on  a  medal  and  on  two  in- 
scriptions. 

Abilene :  a  part  of  Syria ;  the  ruins  of  Abila  and  its  Roman 
cemetery  remain. 

2.  Annas  and  Caiaphas.  The  Jewish  law  only  allowed  of  one 
high  priest  at  a  time.  But  Annas  was  deposed  in  a.d.  14  by  the 
Roman  governor,  and  one  after  another  of  his  sons  set  in  his 
place,  the  fourth  of  whom  was  Caiaphas,  who  came  into  the  office 
in  A.D.  18.  Thus  the  Jews  could  respect  Annas  as  high  priest 
de  jure,  while  they  had  to  submit  to  Caiaphas  as  high  priest 
de  facto. 

the  word  of  God  came.  John  then  felt  the  inspiration  of 
a  Divine  message. 


158  ST.  LUKE  3.  4-6 

came  into  all  the  region  round  about  Jordan,  preaching 

4  the  baptism  of  repentance  unto  remission  of  sins ;  as  it 
is  written  in  the  book  of  the  words  of  Isaiah  the 
prophet, 

The  voice  of  one  crying  in  the  wilderness, 
Make  ye  ready  the  way  of  the  Lord, 
Make  his  paths  straight. 

5  Every  valley  shall  be  filled, 

And  every  mountain  and  hill  shall  be  brought  low  ; 
And  the  crooked  shall  become  straight, 
And  the  rough  ways  smooth ; 

6  And  all  flesh  shall  see  the  salvation  of  God. 


3.  tlie  region  round  about  Jordan :  the  plain  of  the  Jordan, 
preaching:  publicly  proclaiming. 

"baptism :  washing  as  a  religious  observance. 

of  repentance :  a  Hebraism  meaning  connected  with  or  asso- 
ciated with  repentance.  The  Jews  baptized  proselytes  from 
heathenism.  John  taught  that  even  Jews  needed  baptism,  or 
what  it  represenfed. 

unto :  or  *  for.'  The  baptism  pointed  to  and  prepared  for  the 
remission  of  sins  ;  it  did  not  confer  that  boon.  We  see  here  the 
moral  character  of  John's  work.  It  was  not  enough  to  announce 
the  coming  of  the  kingdom  of  God  ;  the  people  needed  to  be 
prepared  for  it.  The  chief  hindrance  to  be  removed  was  their 
sinful  condition. 

4.  Isaiah.     The  passage  is  in  Isaiah  xl.  i — part  of  the  book 
now  known  as  the  '  Deutero-Isaiah.' 

in  the  wilderness.  The  voice  is  in  the  wilderness.  So  it  is 
expressed  in  Matthew  and  Mark,  following  the  LXX.  But 
the  original  sense  in  Isaiah  is  '  prepare  ye  the  way  ...  in  the 
wilderness.* 

5.  valley:   lit.  a  gorge  or  ravine.     The  broken  mountainous 
country  is  to  be  levelled  ;  a  level  road. 

crooked :  winding  routes  to  be  straightened ;  a  straight  road. 

rough  ways:  rocky  and  broken  ground  in  the  ill-kept  road 
to  be  smoothed  ;  a  smooth  road.  The  idea  is  of  preparation  for 
a  great  traveller,  such  preparation  as  the  Sultan  had  executed 
among  the  ill-kept  roads  of  Palestine  for  the  visit  of  the  German 
emperor.  The  moral  preparation  of  Israel  by  John  is  thus  to 
have  ready  a  road  for  the  royal  progress  of  Christ. 

6.  all  flesh:  a  Hebraism  :  more  than  Israel,  all  mankind. 


ST.  LUKE  3.  7^9  159 

He  said  therefore  to  the  multitudes  that   went   out  7 
to  be  baptized  of  him,  Ye  offspring  of  vipers,  who  warned 
you  to  flee  from  the  wrath  to  come  ?    Bring  forth  there-  8 
fore  fruits  worthy  of  repentance,  and  begin  not  to  say 
within  yourselves.  We  have  Abraham  to  our  father  :  for 
I  say  unto  you,  that  God  is  able  of  these  stones  to  raise 
up  children  unto  Abraham.     And  even  now  is  the  axe  9 
also  laid  unto  the  root  of  the  trees  :  every  tree  therefore 


iii.  7-14.  John  s  preaching.  Addressing  the  people  who  come 
to  him  as  the  offspring  of  vipers,  John  warns  them  to  flee  from  the 
approaching  wrath  by  shewing  evidence  of  repentance,  and  not 
relying  on  their  descent  from  Abraham.  The  axe  is  already  lying 
at  the  root  of  the  trees  to  cut  them  down  if  fruitless.  In  reply  to  in- 
quiries as  to  what  they  are  to  do,  he  advises  charity  in  all,  honesty 
in  publicans,  contentment  and  the  absence  of  exactions  in  soldiers. 

7.  offspring  of  vipers :  a  metaphor  from  the  wilderness,  where 
vipers  abound.  In  contradiction  to  the  boast  of  descent  from 
Abrahr.m  (in  the  next  verse).  Here  it  is  applied  by  John  to  his 
whole  congregation.  In  Matthew  (iii.  7)  the  Baptist  uses  it  for 
the  Pharisees,  and  is  followed  by  our  Lord  in  fixing  it  on  these 
people  (see  Matt.  xii.  34,  xxiii.  33).  The  most  terrible  character- 
ization of  any  people  to  be  found  in  history. 

the  wrath  to  come.  The  people  expected  a  Messianic 
triumph,  with  judgement  on  their  oppressors;  John  warned  of 
coming  judgement  and  consequent  outpouring  of  wrath  for  the 
Jews  themselves. 

8.  fruits  worthy  of  repentance.  There  was  a  Rabbinical 
saying,  *  If  Israel  would  repent  only  one  day,  the  Son  of  David 
would  come  forthwith.*  John  requires  evidence  of  repentance  in 
its  effects  on  conduct.  Savonarola,  called  to  the  death-bed  of 
Lorenzo  di  Medici,  who  appeared  to  be  in  agonies  of  penitence, 
refused  to  speak  words  of  hope  because  the  dying  man  declined 
to  give  back  its  liberties  to  Florence,  which  the  great  preacher 
demanded  as  proof  that  the  despot's  repentance  was  genuine  — 
i.  e.  fruits  of  repentance. 

Ahraham  to  oiir  father:  a  common  boast.     See  John  viii. 

33,  53-  „    , 

these  stones :  the  loose  rocks  of  the  wilderness.  Perhaps 
there  is  a  play  on  the  Hebrew  words  :  hanim  (children)  and 
abanim  (stones). 

9.  the  axe  :  ready  to  cut  down  the  fruitless  trees,  i.e.  Israel, 
if  no  fruits  of  repentance  appear.     Compare  this  with  our  Lord's 


i6o  ST.  LUKE   3.  10-15 

that  bringeth  not  forth  good  fruit  is  hewn  down,  and 

10  cast  into  the  fire.    And  the  multitudes  asked  him,  saying, 

11  What  then  must  we  do?  And  he  answered  and  said 
unto  them,  He  that  hath  two  coats,  let  him  impart  to 
him  that  hath  none ;   and  he  that  hath  food,  let  him 

12  do  likewise.  And  there  came  also  publicans  to  be 
baptized,  and  they  said  unto  him,  Master,  what  must 

13  we  do?    And  he  said  unto  them.  Extort  no  more  than 

14  that  which  is  appointed  you.  And  soldiers  also  asked 
him,  saying.  And  we,  what  must  we  do?  And  he  said 
unto  them,  Do  violence  to  no  man,  neither  exact  anything 
wrongfully ;  and  be  content  with  your  wages. 

15  And  as  the  people  were  in  expectation,  and  all  men 
reasoned  in  their  hearts  concerning  John,  whether  haply 


parable  of  the  Barren  Fig  Tree  (Luke  xiii.  6-9),  and  the  incident 
of  the  cursed  tree  (Mark  xi.  13,  14). 

the  fire:  to  burn  up  the  worthless  tree;  destruction,  not 
agony  of  burning,  is  suggested. 

11.  coats :  vests  or  tunics.  In  all  people  the  fruit  of  repentance 
was  to  be  practical,  self-denying  kindness,  as  selfishness  is  the 
universal  root  of  sin. 

12.  publicans:  tax  collectors  of  two  classes:  (i)  those  who 
collected  direct  taxes,  such  as  the  poll  tax ;  (2)  custom-house  officers, 
who  collected  the  commercial  imposts.  The  right  to  collect  these 
taxes  was  farmed  to  them,  so  that  if  dishonest  they  could  exact 
too  much  and  keep  the  balance  for  themselves. 

14.  soldiers :  more  precisely  'men  on  military  duty  * ;  probably 
Jews  serving  as  police. 

exact:  lit.  'to  shew  figs';  usejd  in  classic  Greek  for  calumnious 
accusations  for  the  sake  of  reward.  The  police  might  be  trumping 
up  charges  to  get  paid  or  to  exact  '  black-mail.' 

wag'es  :  lit.  '  cooked  food  '  ;  rations  ;  and  then  meaning  '  pay.' 

iii.  15-17.  John's  announcement  of  Clinst.  The  people  asking 
John  if  he  were  the  expected  Christ,  he  replies  that  he  only 
baptizes  with  water,  but  that  a  greater  person  will  be  baptizing 
with  fire  and  winnowing  the  people. 

15.  in  expectation;  for  something  to  come  of  John's  preaching. 


ST.  LUKE  3.   i6,  17  161 

he  were  the  Christ;  John  answered,  saying  unto  them  16 
all,  I  indeed  baptize  you  with  water ;  but  there  cometh 
he  that  is  mightier  than  I,  the  latchet  of  whose  shoes 
I  am  not  worthy  to  unloose :  he  shall  baptize  you  with 
the  Holy  Ghost  and  with  fire  :  whose  fan  is  in  his  hand,  17 
throughly  to  cleanse  his  threshing-floor,  and  to  gather  the 
wheat  into  his  garner ;  but  the  chaff  he  will  burn  up  with 
unquenchable  fire. 

the  Christ.  It  was  questioned  whether  the  Baptist  were 
the  Christ,  as  later  it  was  wondered  whether  Jesus  might  be  John 
(cf.  ix.  19). 

16.  with  water :  the  lesser  baptism,  suggesting  what  washing 
can  effect ;  especially  significant  of  penitence  and  its  results, 

mightier :  possessed  of  greater  power,  able  to  effect  more. 

the  latchet,  &c.  t  endowed  with  higher  dignity  and  of 
superior  personal  worth.  The  action  referred  to  is  that  of  a 
menial  slave. 

with  the  Holy  Ghost  and  with  fire:  a  greater  baptism, 
suggesting  more  effectual  cleansing,  the  fire  absolutely  destroying 
refuse  and  rubbish.  The  form  is  Hebraistic.  John  does  not 
mean  two  agents ;  the  Holy  Ghost  baptism  is  a  fire  baptism. 
The  idea  is  illustrated  by  the  tongues  of  fire  at  Pentecost.  Christ 
goes  beyond  John,  in  giving  the  Holy  Ghost  for  more  thorough 
purifying  than  water  baptism  and  what  that  symbolizes.  The 
modern  appliance  of  furnaces  to  destroy  the  offal  of  a  city  exhibits 
the  wholesome  purifying  by  fire.  John  cannot  mean  the  fire  of 
wrath  that  is  to  destroy  the  wicked,  burning  the  chaff  as  described 
in  the  next  verse,  for  he  speaks  of  this  baptism  as  for  all  the  people. 

17.  fan :  the  winnowing  shovel  of  agriculture,  for  flinging  up 
the  corn  to  the  wind. 

wheat . .  .  chaff.  This  distinction  seems  to  point  to  a  division 
of  persons,  the  harvest  being  the  time  of  ingathering  of  souls  at 
the  judgement.  The  wheat  are  those  of  good  quality  to  be  pre- 
served ;  the  chaff  are  people  of  worthless  character,  who  are  to 
be  destroyed.  Taking  verses  16  and  17  together,  we  have  this 
twofold  result  of  Christ's  advent :  a  cleansing  with  the  Holy 
Spirit,  as  with  a  purifying  fire  ;  then  a  sifting  and  subsequent 
separation  of  the  worthy,  who  are  to  be  preserved,  from  the 
worthless,  who  are  to  be  destroyed  as  with  a  consuming  fire. 
An  alternative  view  takes  the  wheat  for  the  good  elements  in 
character  and  the  chaff  for  the  worthless  ;  with  this  view  the  two 
verses  expound  the  same  truth — the  purifying  of  character. 

nnqnenchahle :   that  which  is  not  to  be  put  out,  not  neces- 

M 


i62  ST.  LUKE  3.  18-21 

18  With  many  other  exhortations  therefore  preached  he 

19  good  tidings  unto  the  people ;  but  Herod  the  tetrarch, 
being  reproved  by  him  for  Herodias  his  brother's  wife, 

ao  and  for  all  the  evil  things  which  Herod  had  done,  added 

yet  this  above  all,  that  he  shut  up  John  in  prison. 
31      Now  it  came  to  pass,  when  all  the  people  were  baptized, 

sarily  eternal.     The  word  is  used  of  the  vestal  fire  at   Rome. 
Here  the  idea  is  that  it  cannot  be  mastered  or  extinguished. 

iii.  18-20.  Imprisonment  of  John.  John  continues  his  preaching 
till  Herod,  reproved  by  the  Baptist  for  adultery  and  other  vices, 
adds  the  further  crime  of  imprisoning  him. 

18.  good  tidings :  the  announcement  of  the  *  remission  of 
sins'  (cf.  verse  3),  'salvation'  (cf.  verse  6),  and  *  purifying  by 
the  Holy  Spirit'  (cf.  verse  16)  at  the  approaching  advent  of 
Christ. 

19.  Herod.     See  note  on  verse  i. 

Herodias:  a  granddaughter  of  Herod  the  Great,  being  the 
daughter  of  his  son  Aristobulus,  and  therefore  the  niece  of  both 
her  husbands. 

his  brother:  Philip  (cf.  Mark  vi.  17).  This  was  not  the 
tetrarch  referred  to  in  verse  i,  but  another  son  of  Herod 
the  Great,  a  man  living  privately  at  Jerusalem.  Herod  Antipas 
had  met  Herodias  in  Rome,  fallen  violently  in  love  with  her, 
divorced  his  wife  to  make  room  for  her,  and  induced  her  to 
desert  her  husband  and  live  with  him.  It  is  interesting,  however, 
to  know  that  the  guilty  woman  remained  faithful  to  Antipas,  and 
shared  his  exile  with  him. 

20.  added,  &;c.  :  Luke's  own  comment  on  the  wickedness  of 
Herod. 

in  prison.  We  learn  from  Josephus  that  this  was  in  the 
castle  of  Machaerus,  situated  by  the  north-east  shore  of  the  Dead 
Sea.  Josephus  says  that  Antipas  imprisoned  John  because  he 
feared  lest  John's  great  influence  over  the  people  might  rouse 
a  rebellion  {Ant  xviii.  5.  2).  Very  likely  this  was  the  reason 
Herod  publicly  assigned  to  his  action.  Luke  brings  out  the 
personal  motive  perceived  pretty  clearly  by  John's  disciples. 

iii.  21,  22.  Baptism  of  Jesus.  All  the  people  being  baptized, 
Jesus  is  baptized.  After  this,  while  he  is  praying,  heaven  opens, 
the  Holy  Ghost  descends  on  him  in  a  dove-like  form,  and  a  voice 
from  heaven  addresses  Jesus  as  the  beloved  Son  with  whom  God 
has  been  well  pleased. 

21.  all  the  people,  &c.:  implying  that  Jesus  associated  himself 
with  the  people,  doing  as  they  did. 


ST.  LUKE  3.  22,  23  163 

that,  Jesus  also  having  been  baptized,  and  praying,  the 
heaven   was   opened,  and  the   Holy  Ghost  descended  22 
in  a  bodily  form,  as  a  dove,  upon  him,  and  a  voice  came 
out  of  heaven,  Thou  art  my  beloved  Son ;  in  thee  I  am 
well  pleased. 

And  Jesus  himself,  when  he  began  to  teach^  was  about  23 

havingr  bean  baptized.  Luke  gives  no  account  of  the  event, 
which  is  described  in  Matthew  iii.  13-15  and  Mark  i.  9,  but  states 
that  it  had  occurred. 

praying: :  the  act  of  worship,  not  necessarily  asking  for  a 
boon.  Luke  is  the  only  evangelist  to  mention  this.  It  shews 
that  Jesus  was  not  merely  going  through  a  form  in  submitting  to 
baptism.     It  was  to  him  a  great  spiritual  crisis. 

the  heaven  was  opeiied.  Luke  states  this  as  an  objective 
fact,  and  so  is  it  in  Matthew  (iii.  16).  But  in  Mark,  the  earliest 
gospel,  we  read  of  it  as  an  experience  of  Christ,  a  private  vision, 
as  though  no  one  else  beheld  it.  *  He  saw  the  heavens  being  rent 
open  '  (the  correct  rendering  of  Mark  i.  10).  It  is  to  be  observed 
that  neither  Luke  nor  Matthew  state  that  this  was  actually  seen  by 
any  one  else.  Unless  we  believe  in  the  primitive  notion  of  a  solid 
firmament  over  our  heads,  we  must  take  it  as  a  vision. 

22.  in  a  bodily  form.  This  expression  is  peculiar  to  Luke ; 
but  all  four  evangelists  mention  the  appearance  of  the  dove.  Our 
evangelist  emphasizes  that,  not  asserting  that  anything  material 
came,  for  he  says  *  bodily /orw,'  not  '■hody^  In  John  (i.  32)  the 
evangelist  says  that  the  Baptist  bore  testimony  to  having  seen  it. 
Mark  gives  it  as  seen  by  Christ.  None  of  the  evangelists  assert 
that  the  multitude  saw  it.  This  then  also  was  a  vision.  There 
was  no  concrete  dove-like  substance.  Yet  the  vision  was  caused 
by  a  reality  ;  it  was  not  an  illusion.  The  Holy  Spirit  really  came 
on  Jesus  at  this  time.  All  the  evangelists  imply  that ;  the  vision 
was  the  way  in  which  this  experience  interpreted  itself  to  our 
Lord's  consciousness. 

a  voice.  Even  Mark  does  not  say  that  Jesus  only  heard  the 
voice  ;  but  that  is  probable,  as  it  was  part  of  the  vision,  and  was 
addressed  to  him,  not  to  the  multitude. 

Son :  the  Son  of  God,  not  merely  the  Messiah ;  a  personal 
relation  to  God  is  plainly  implied. 

I  am  well  pleased :  lit.  '  I  was  well  pleased.'  Christ's  quiet 
thirty  years  have  delighted  his  Father,  as  we  read  before  that  he 
grew  in  favour  with  God. 

iii.  23-38.  Genealogy.  Jesus,  being  thirty  years  old  when  he 
began  to  teach,  was  supposed  to  be  the  son  of  Joseph,  whose 

M  2 


i64  ST.  LUKE  3.  24-27 

thirty  years  of  age,  being  the  son  (as  was  supposed)  ot 

24  Joseph,  the  son  of  Heli,  the  son  of  Matthat,  the  son 
of  Levi,  the  son  of  Melchi,  the  son  of  Jannai,  the  son 

25  of  Joseph,  the  son  of  Mattathias,  the  son  of  Amos,  the 

26  son  of  Nahum,  the  son  of  Esli,  the  son  of  Naggai,  the  son 
of  Maath,  the  son  of  Mattathias,  the  son  of  Semein,  the 

27  son  of  Josech,  the  son  of  Joda,  the  son  of  Joanan,  the  son 
of  Rhesa,  the  j'i?^  of  Zerubbabel,  the  son  of  Shealtiel,  the 


genealogy  is  here  traced  back  to  Adam  and  so  to  God,  whose  son 
Adam  was. 

23.  about  thirty.     The  indefinite  phrase  precludes  an  exact 
chronology. 

Joseph.  This  genealogy  appears  as  giving  us  the  pedigree 
of  Joseph.  Two  difficulties,  in  particular,  have  been  felt  in  regard 
to  it,  (i)  If  Jesus  was  only  the  nominal,  not  the  real  son  of 
Joseph  (as  Luke  has  asserted),  what  good  was  there  in  giving 
Joseph's  genealogy  ?  (2)  How  comes  this  list  to  be  different 
from  that  in  Matthew  (i.  1-16)  ?  In  form  this  ascends  to  the 
ancestors,  while  Matthew  descends ;  and  while  Matthew,  being 
more  Jewish,  begins  at  Abraham,  Luke,  the  Gentile,  shews  his 
Pauline  spirit  of  sympathy  with  the  human  race  in  going  back  to 
Adam.  These  are  not  discrepancies.  The  serious  point  is  in  the 
different  lists  of  names.  A  common  reply  to  both  objections  is 
that  Luke  gives  the  genealogy  of  Mary,  and  Matthew  that  of 
Joseph.  But  Luke  is  as  definite  in  stating  that  his  belongs 
to  Joseph  as  Matthew.  Supposing  both  apply  to  Joseph,  the 
first  objection  has  been  met  by  stating  that  Jews  only  reckoned 
their  pedigrees  through  their  fathers  ;  Joseph  was  the  reputed 
father  of  Jesus,  his  legally  recognized  father.  Then  we  have 
no  explicit  statement  that  ]\Iary  was  of  the  Davidic  stock  ;  but 
the  assumption  of  the  evangelists,  Matthew  (ix.  27)  and  Luke 
(xviii.  38),  that  Jesus  was  'the  son  of  David,'  after  they  have 
asserted  his  miraculous  birth  from  the  Virgin,  seems  to  imply  that 
they  held  Mary  to  be  of  the  royal  family.  Various  attempts  have 
been  made  to  explain  the  divergence  between  the  two  lists  of 
names.  They  are  all  purely  hypothetical  conjectures.  The  most 
reasonable  seems  to  be  that  where  they  diverge  one  list  gives 
the  actual  line  of  descent,  and  the  other  the  line  by  which  the 
inheritance  went.  The  evident  fact  is  that  there  were  two 
pedigrees  of  Joseph,  each  tracing  his  line  through  David,  the 
essential  point.     Compare  also  the  list  in  i  Chronicle  i-iv. 

2V.  Zeru'bba.bel,  Shealtiel.    These  two  names,  and  these  only, 
are  common  to  both  lists  between  Joseph  and  David.    In  Matthew 


ST.  LUKE  3.  28—4.  i  165 

son  of  Neri,  the  son  of  Melchi,  the  son  of  Addi,  the  son  a8 
of  Cosam,  the  son  of  Elmadam,  the  son  of  Er,  the  son  of  29 
Jesus,  the  son  of  Eliezer,  the  son  of  Jorim,  the  son  of 
Matthat,  the  son  of  Levi,  the  son  of  Symeon,  the  son  30 
of  Judas,    the  son   of  Joseph,  the  son  of  Jonam,  the 
j^«  of  Eliakim,  the  son  of  Melea,  the  son  of  Menna,  zi 
the  J^«   of  Mattatha,   the  son  of  Nathan,  the  son  of 
David,  the  j<?«  of  Jesse,  the  son  of  Obed,  the  son  of  Boaz,  32 
the  j<?;?   of  Salmon,   the   son  of  Nahshon,  the  son  of  33 
Amminadab,  the  ^^;z  of  Arni,  the  son  of  Hezron,  the 
son  of  Perez,  the  son  of  Judah,  the  son  of  Jacob,  the  j<?«  34 
of  Isaac,  the  j-<?«  of  Abraham,  the  son  of  Terah,  the 
son  of  Nahoi,  the  son  of  Serug,  the  son  of  Reu,  the  i"d?«  35 
of  Peleg,  the  son  of  Eber,  the  son  of  Shelah,  the  son  of  3^ 
Cainan,  the  son  of  Arphaxad,  the  son  of  Shem,  the  son 
of  Noah,  the  i-e?;^  of  Lamech,  the  son  of  Methuselah,  the  37 
^d7«  of  Enoch,  the  son  of  Jared,  the  son  of  Mahalaleel, 
the  son  of  Cainan,  the  j^;^  of  Enos,  the  son  of  Seth,  the  38 
son  of  Adam,  the  son  of  God. 

And  Jesus,  full  of  the  Holy  Spirit,  returned  from  the  4 

Shealtiel  is  the  son  of  Jechoniah,  who  however,  according  to 
Jeremiah  xxii.  28-30  (where  he  is  called  Coniah),  had  no  son.  In 
Luke  he  is  the  son  of  Neri.  Therefore  it  would  seem  that  he 
was  really  Neri's  son,  descended  from  David  through  Nathan, 
but  Jechoniah's  nominal  son,  because  his  heir.  Thus  we  get  the 
two  Unes. 

31.  Here  the  two  lines  agree,  back  to  Abraham,  beyond  whom 
Matthew's  is  not  traced. 

38.  son  of  God :  a  daring  statement  of  Luke's,  not  in  the  dry 
Jewish  genealogy. 

iv.  1-13.  The  Temptation.  Jesus,  now  fully  possessed  by  the 
Holy  Spirit,  is  led  about  under  this  influence  in  the  wilderness 
during  forty  days,  and  there  tempted  by  the  devil.  Having  fasted 
throughout  this  time  and  being  then  hungry,  he  is  tempted  to 
command  the  stones  to  become  bread,  but  replies  with  the  thought 
that  bread  is  not  the  sole  essential  of  life.  A  second  temptation 
comes  from  a  simultaneous  vision  of  all  the  kingdoms  of  the  world, 


1 66  ST.  LUKE  4.  2,  3 

a  Jordan,  and  was  led  by  the  Spirit  in  the  wilderness  during 
forty  days,  being  tempted  of  the  devil.  And  he  did 
eat  nothing  in  those  days  :    and  when  they  were  com- 

3  pleted,  he  hungered.      And  the  devil  said  unto  him, 

with  a  promise  of  possessing  them  on  condition  of  worshipping 
Satan.  Jesus  repUes  with  a  sentence  of  Scripture  confining 
worship  to  God.  Lastly,  he  is  tempted  to  cast  himself  down 
from  a  wing  of  the  temple,  trusting  to  a  promise  of  angelic  pro- 
tection. He  replies  by  quoting  the  command  not  to  tempt  God. 
The  devil  having  finished  every  temptation  leaves  Jesus  for 
a  time. 

1.  fall  of  the  Holy  Spirit.  Following  the  Baptism  with  its 
subsequent  endowment  of  the  Spirit,  this  must  refer  to  that 
experience.  Jesus  was  now  in  a  new  condition  of  spiritual  grace, 
beyond  what  he  had  enjoyed  during  the  thirty  quiet  years  at 
Nazareth. 

returned :  on  the  way  back  from  the  Jordan  valley  towards 
Galilee. 

was  led.  The  verb  is  in  the  imperfect,  and  therefore  it 
implies  a  continuous  action.  Mark  had  said  that  the  Spirit 
drove  him  into  the  wilderness  (Mark  i.  la) ;  now  Luke  has  the 
idea  of  his  being  under  the  influence  of  the  Spirit  during  all  his 
forty  days  of  wilderness  wanderings. 

the  wilderness.  Tradition  has  fixed  on  the  mountain  now 
called  Quarantania,  above  Jericho;  but  the  direction  taken  by 
Jesus  in  returning  to  Galilee  would  take  him  more  north. 
Probably  he  roamed  over  a  considerable  part  of  the  wild  hill 
region  west  of  the  Jordan  valley. 

2.  tempted.  The  Greek  word  may  be  used  simply  for  testing, 
as  in  Exodus  xvi.  4,  where  it  is  translated  '  prove ' — '  that  I  may 
prove  them ' — and  also  for  provoking,  apart  from  sin,  as  when  it 
is  applied  to  God, '  Ye  have  agreed  to  tempt  the  Spirit '  (Acts  v.  9). 
But  it  is  also  used  for  enticing  to  evil,  e.  g.  in  James  i.  13, 
*  Let  no  man  say  when  he  is  tempted,  I  am  tempted  of  God.' 
Evidently  it  is  used  in  this  bad  sense  here,  because  (i)  the 
tempter  is  the  spirit  of  evil,  (2)  Jesus  resists  his  suggestions  as 
proposals  to  do  what  is  wrong.  The  innocence  of  Christ  does 
not  preclude  temptation,  because  the  things  proposed  were  in 
themselves  desirable  for  an  innocent  person,  though  the  suggested 
way  to  obtain  them  was  wrong.  It  has  been  pointed  out  that  an 
innocent  person  will  feel  the  full  strain  of  a  temptation,  because 
he  holds  out  to  the  end,  while  a  weak  person  who  yields  will  n«t, 
because  he  gives  way  at  some  earlier  stage. 

the  devil :   lit,  '  the  adversary ' ;    the  Greek  name  ff  r  the 


ST.  LUKE  4.  4-9  167 

If  thou  art  the  Son  of  God,  command  this  stone  that 
it  become  bread.      And  Jesus  answered  unto  him,  It  4 
is  written,  Man  shall  not  live  by  bread  alone.      And  5 
he  led  him  up,  and  shewed  him  all  the  kingdoms  of 
the  world  in  a  moment  of  time.     And  the  devil  said  6 
unto  him,  To  thee  will  I  give  all  this  authority,  and 
the  glory  of  them  :  for  it  hath  been  delivered  unto  me ; 
and  to  whomsoever  I  will  I  give  it.     If  thou  therefore  7 
wilt  worship  before  me,  it  shall  all  be  thine.     And  Jesus  8 
answered  and  said  unto  him,  It  is  written.  Thou  shalt 
worship   the   Lord  thy  God,  and  him  only  shalt  thou 
serve.     And  he  led  him  to  Jerusalem,  and  set  him  on  9 

Hebrew  *  Satan/  There  might  have  been  a  visible  appearance, 
corresponding  to  the  visions  of  angels  ;  but  this  is  not  to  be  taken 
for  granted.  All  that  follows  may  have  taken  place  in  the  inner 
consciousness  of  Jesus.  Or  perhaps  the  form  of  the  three  tempta- 
tions is  purely  parabolic.  The  essential  point  is  that  Jesus  was 
really  tempted  in  the  directions  indicated. 

3.  the  Son  of  God.  The  Temptation  was  based  on  the  con- 
sciousness of  sonship,  following  the  voice  Jesus  heard  at  his 
Baptism  :  *  Thou  art  my  beloved  Son.'  It  was  to  use  his  Divine 
power  and  rights  of  sonship  for  his  own  convenience. 

this  stone:    one  particular  block  of  stone,  of  the  limestone 
abounding  in  Palestine,  probably  resembling  a  loaf. 
bread:  ///.  *a  loaf.' 

4.  Cited  from  Deuteronomy  viii.  3.  Christ  answers  with  words 
of  Scripture,  shewing  he  is  familiar  with  it,  and  attaches  weight 
to  its  authority.  He  masters  the  appeal  to  his  human  lower 
nature,  in  bodily  hunger,  by  summoning  thoughts  of  the  require- 
ments of  a  man's  higher  needs. 

5.  Manifestly  this  could  not  be  done  in  actual  fact  with  a  round 
earth.     It  is  internal  vision  or  thought. 

6.  *7.  A  special  appeal  to  the  Messianic  aims  of  Jesus.  By 
adopting  unworthy  methods  Jesus  might  hope  the  better  to  win 
influence.  This  is  the  temptation  before  which  Mohammed  fell. 
It  is  the  temptation  of  all  leaders  of  men.  Our  Lord's  resistance 
to  it  is  seen  in  his  continuous  rejection  of  the  popular  role  of  the 
Messiah  as  an  insurgent  patriot.  Matthew  puts  this  temptation 
third,  the  more  likely  place  as  it  is  the  climax. 

8.  Cited  from  Deuteronomy  vi.  13,  '  Thou  shalt  fear  the  Lord,* 
&€.,  the  word  *  worship '  being  substituted  for  *  fear.' 


i68  ST.  LUKE  4.  10-14 

the  pinnacle  of  the  temple,  and  said  unto  him,  If  thou 

10  art  the  Son  of  God,  cast  thyself  down  from  hence  :  for  it 
is  written, 

He  shall  give  his  angels  charge  concerning  thee,  to 
guard  thee : 

11  and, 

On  their  hands  they  shall  bear  thee  up, 
Lest  haply  thou  dash  thy  foot  against  a  stone. 
13  And  Jesus  answering  said  unto  him.  It  is  said.  Thou 
shalt  not  tempt  the  Lord  thy  God. 

13  And  when  the  devil  had  completed  every  temptation, 
he  departed  from  him  for  a  season. 

14  And  Jesus  returned  in  the  power  of  the  Spirit  into 
Gahlee  :  and  a  fame  went  out  concerning  him  through 


0.  pinnacle :  /;'/.  *  wing,'  perhaps  the  top  of  '  Solomon's  Porch.' 
Hegesippus  tells  us  that  James,  the  brother  of  Jesus,  was  flung  down 
from  *  the  wing  of  the  temple '  (the  same  phrase)  at  his  martyr- 
dom (Eusebius,  Hist.  EccL  ii.  23).  Undoubtedly  this  temptation 
must  have  been  in  vision  or  imagination,  or  it  is  described  in 
parable.  To  assert  that  the  devil  had  the  power  to  carry  Jesus 
bodily  flying  through  the  air  is  to  make  the  Gospel  unbelievable 
by  reducing  it  to  the  level  of  a  monkish  legend. 

10,  11.  Cited  from  Psalm  xci.  11,  12. 

12.  Cited  from  Deuteronomy  vi.  16,  where,  however,  the  sen- 
tence is  in  the  plural.  Thus  all  three  of  our  Lord's  answers  are 
from  this  book,  the  most  spiritual  of  the  five  books  of  the  law. 

tempt.  Plainly  here  the  word  means  provoke.  Cf.  note  on 
verse  2. 

13.  for  a  season:  more  correctly  'until  a  convenient  season.' 

iv.  14,  15.  Jesus  in  Galilee.  Jesus  returns  to  Galilee  in  the 
power  of  the  Spirit,  and  teaches  in  the  synagogues,  with  the 
result  that  he  becomes  famous  throughout  the  neighbourhood. 

14.  returned :  the  word  used  in  verse  i  before  the  Temptation. 
He  now  continued  his  return  to  his  own  district. 

in  tlie  power  of  the  Spirit:  a  second  reference  to  the 
endowment  of  the  Spirit  at  the  Baptism.  New  energy  for  action 
is  seen  as  the  fruit  of  that  gift. 


ST.  LUKE  4.  15-17  169 

all  the  region  round  about.      And  he  taught  in  their  15 
synagogues,  being  glorified  of  all. 

And  he  came  to  Nazareth,  where  he  had  been  brought  16 
up  :  and  he  entered,  as  his  custom  was,  into  the  synagogue 
on  the  sabbath  day,  and  stood  up  to  read.     And  there  17 
was  delivered  unto  him  the  book  of  the  prophet  Isaiah. 
And  he  opened  the  book,  and  found  the  place  where 
it  was  written, 

15.  synag-ogTies :  the  Jews'  places  of  worship.  It  was  open 
to  any  competent  person  to  teach  in  them,  with  the  consent  of 
the  elders.  Jesus  thus  appears  as  a  Jewish  teacher  in  his  national 
church.  Later  he  was  expelled  from  the  synagogue  ;  and  then 
he  could  teach  no  longer  in  the  sabbath  assemblies,  but  was 
compelled  to  do  so  in  private  houses  or  in  the  open  air.  This 
may  be  illustrated  by  the  experience  of  John  Wesley,  who  first 
preached  in  the  parish  churches,  and  later,  being  refused  them, 
preached  in  separation  from  the  church  of  his  early  days. 

iv.  16-30.  Jesus  at  Nazareth.  In  the  course  of  his  tour  of 
preaching  through  the  Galilsean  synagogues  Jesus  comes  to  his 
own  town,  visits  the  synagogue,  and  there  reads  from  Isaiah  the 
great  prophecy  of  good  tidings  to  the  poor.  The  attention  of 
the  congregation  being  riveted  on  him,  he  amazes  all  with  the 
grace  of  his  speech.  Yet  they  think  of  him  as  but  the  carpenter's 
son,  and  look  for  him  to  justify  his  fame  by  working  a  miracle 
in  his  own  neighbourhood.  He  reminds  them  of  a  proverb  that 
tells  how  a  prophet  is  not  welcome  in  his  own  neighbourhood, 
and  quotes  the  instances  of  Elijah's  and  Elisha's  miracles  for  the 
benefit  of  foreigners.  At  this  the  people  grow  angry,  and  drive 
him  out  of  the  city  towards  a  cliff  from  which  they  are  about 
to  fling  him  down,  when  he  passes  quietly  through  their  midst 
and  goes  his  way. 

This  incident  is  placed  later  in  the  life  of  Christ  by  Matthew 
(xiii.  53-58 )  and  Mark  (vi.  1-6) ;  and  rightly  so,  as  the  reference 
to  great  deeds  in  Capernaum,  even  found  in  Luke's  narrative 
(verse  23),  shews.  Our  evangelist  has  not  yet  recorded  the 
Capernaum  miracles,  which  the  other  Synoptic  writers  describe 
before  they  give  the  Nazareth  incident. 

16.  the  synagogne:  implying  that  there  was  but  one. 

as  his  custom  was.     Here  he  had  worshipped  for  nearly 
thirty  years. 

17.  the  book:  the  roll,  that  of  the  prophet  Isaiah.  The  lesson 
from  one  of  the  prophets  followed  that  from  the  law.  ^ 


I70  ST.  LUKE  4.  18-22 

18  The  Spirit  of  the  Lord  is  upon  me, 

Because  he  anointed  me  to   preach   good  tidings 

to  the  poor  : 
He  hath  sent  me  to  proclaim  release  to  the  captives, 
And  recovering  of  sight  to  the  blind. 
To  set  at  liberty  them  that  are  bruised, 

19  To  proclaim  the  acceptable  year  of  the  Lord. 

20  And  he  closed  the  book,   and    gave  it  back  to  the 
attendant,  and  sat  down  :   and  the  eyes  of  all  in  the 

21  synagogue  were  fastened  on  him.      And   he  began  to 
say  unto  them,  To-day  hath  this  scripture  been  fulfilled 

22  in  your  ears.     And  all  bare  him  witness,  and  wondered 


found  the  place :  either  purposely  selected  it,  or  turned  to 
the  section  fixed  by  the  Jewish  lectionary. 

18.  19.  Isaiah   Ixi.    i,  2.     Somewhat  freely  cited   from   the 
LXX. 

the  Spirit  of  the  Iiord.  Jesus  claims  that  the  coming  of 
the  Spirit  upon  him  (which  he  knew  was  at  his  Baptism)  was  the 
realizing  of  the  propliet's  words. 

anointed:  divinely  appointed.  Both  kings  and  prophets 
were  anointed. 

g-ood  tidings  to  the  poor :  the  keynote  of  Christ's  preaching, 
especially  noted  by  Luke,  who  always  shews  great  S3'mpathy  for 
the  poor. 

release  .  .  .  liberty:  primarily  directed  to  the  deliverance 
of  the  Jews  from  the  Babylonian,  or  some  later,  oppression. 
Jesus  brings  spiritual  liberty,  as  his  subsequent  work  shews,  (i) 
from  the  bondage  of  legalism  and  Pharisaic  traditions ;  (2)  from 
sin,  as  we  learn  especially  from  John  viii.  32,  34,  36. 

sight.  Jesus  brings  the  most  helpful  form  of  revelation,  the 
capacity  to  see  truth  for  ourselves. 

19.  acceptable :  the  welcome  year,  the  time  of  God's  especial 
bounty. 

20.  closed:  lit.  '  rolled  up/     The  book  was  a  parchment  roll, 
attendant :    not  the  '  minister '  in  our  sense  of  the  word ; 

the  chazzan,  whose  duty  it  was  to  take  the  Scriptures  from  their 
chest  and  replace  them  there. 

the  eyes  of  all,  &c.  :  out  of  curiosity,  because  of  his  fame 
combined  with  their  familiarity  with  his  early  life  ;  perhaps  with 
deeper  interest  roused  by  his  inspired  presence. 


ST.  LUKE  4.  23-29  171 

at  the  words  of  grace  which  proceeded  out  of  his  mouth  : 
and  they  said,  Is  not  this  Joseph's  son?   And  he  said  23 
unto  them,  Doubtless  ye  will  say  unto  me    his  parable, 
Physician,  heal  thyself :  whatsoever  we  have  heard  done 
at  Capernaum,  do  also  here  in  thine  own  country.     And  24 
he  said.  Verily  I  say  unto  you.  No  prophet  is  acceptable 
in   his  own  country.     But  of  a  truth  I  say  unto  you,  25 
There  were  many  widows  in  Israel  in  the  days  of  Elijah, 
when  the  heaven  was  shut  up  three  years  and  six  months, 
when  there  came  a  great  famine  over  all  the  land ;  and  26 
unto  none  of  them  was  Elijah  sent,  but  only  to  Zarephath, 
in  the  land  of  Sidon,  unto  a  woman  that  was  a  widow. 
And  there  were  many  lepers  in  Israel  in  the  time  of  27 
Elisha  the  prophet ;  and  none  of  them  was  cleansed,  but 
only  Naaman  the  Syrian.     And  they  were  all  filled  with  28 
wrath  in  the  synagogue,  as  they  heard  these  things ;  and  29 
they  rose  up,  and  cast  him  forth  out  of  the  city,  and  led 

22.  words  of  girace.  It  was  the  kindliness  of  the  teaching  of 
Jesus  that  most  struck  his  hearers. 

Joseph's  son :  the  common  surname  of  Jesus  at  Nazareth, 
implying  the  popular  idea  of  his  origin.  Jesus  was  well  known, 
and  his  family  was  that  of  a  townsman,  also  well  known  and  not 
regarded  with  any  especial  honour. 

23.  Capernatun :  plainly  implying  that  Jesus  had  done  much 
there,  although  Luke  has  not  yet  reached  his  record  of  the  events. 
See  note  on  verse  31. 

25.  Cf.  I  Kings  xvii.  9-16. 

three  years  and  six  months.  James  has  the  same  period 
(Jas.  V.  17),  although  in  the  history  we  have  under  three  years 
(cf.  I  Kings  xviii.  i).  Apparently,  therefore,  this  was  according 
to  a  Jewish  tradition,  being,  as  Dr.  Plummer  suggests,  the  re- 
cognized duration  of  calamity  after  the  three  and  a  half  years  of 
Antiochus  Epiphanes'  persecution  (cf.  Dan.  vii.  25,  xii.  7  ;  Rev. 
xi.  2,  3,  xii.  6,  14,  xiii.  5). 

27.  See  2  Kings  v. 

28.  all.  At  first  'all*  fastened  their  eyes  on  him  (verse  20)  ; 
then  '  all '  wondered  at  his  words  of  grace  (verse  22) ;  now  '  all ' 
turn  against  him.  There  was  no  faction  of  opposition  as  yet ;  it 
was  a  general  popular  revolution  of  feeling. 


172  ST.  LUKE  4.  30-33 

him  unto  the  brow  of  the  hill  whereon  their  city  was 

30  built,  that  they  might  throw  him  down  headlong.     But 
he  passing  through  the  midst  of  them  went  his  way. 

31  And  he  came  down  to  Capernaum,  a  city  of  Galilee. 
33  And  he  was  teaching  them  on  the  sabbath  day  :  and  they 

were  astonished  at  his  teaching  ;  for  his  word  was  with 
33  authority.      And  in  the  synagogue  there   was   a   man, 


29.  the  brow :  the  traditional  precipice  is  some  distance  to  the 
south-east  of  the  town.  There  were  smaller  precipices  nearer. 
Nazareth  is  built  in  a  hollow  of  the  hills  among  rocks  and  ravines. 

30.  This  does  not  assert  either  (i)  that  Jesus  became  invisible, 
or  (2)  that  he  had  miraculous  protection.  The  temptation  scene 
at  the  wing  of  the  temple  precludes  the  idea  that  Jesus  would 
resort  to  such  means  of  saving  himself.  It  is  enough  to  conclude 
that  the  mysterious  majesty  of  the  person  of  Christ  overawed  the 
fickle  mob.  Even  more  remarkable  is  the  escape  of  Athanasius 
from  the  church  of  St.  Theonas,  when  soldiers  were  sent  to  arrest 
him  ;  he  tells  us  in  his  own  narrative  that  he  passed  out  through 
them  {Apol.  profiigd,  34).  Cf.  John's  accounts  of  the  officers  who 
dared  not  arrest  Jesus  (vii.  45,  46),  and  of  the  soldiers  who  fell 
back  when  Jesus  declared  himself  (xviii,  6). 

iv.  31-37.  The  demoniac  in  the  synagogue.  Going  down  to 
Capernaum  Jesus  teaches  there  on  the  sabbath,  astonishing  the 
people.  A  demoniac  in  the  synagogue  recognizes  him  as  the 
Holy  One  of  God.  At  a  rebuke  from  Jesus  the  demon  throws 
its  victim  down,  and  then  comes  out  of  him.  The  people  are 
astonished  at  Christ's  power,  and  his  fame  spreads. 

31.  came  down.  Nazareth  is  a  mountain  city  ;  Capernaum  is 
by  the  shore  of  the  Sea  of  Galilee,  600  feet  below  the  level  of  the 
Mediterranean. 

Capernaum.  The  site  has  been  lost.  The  traditional  Tell 
Hiim,  at  the  north  of  the  lake,  is  generally  given  up,  as  it  does 
not  agree  with  Josephus'  description  of  the  neighbourhood,  or 
with  the  gospel  accounts  which  point  to  the  plain  of  Gennesaret, 
further  west,  and  has  a  shore  of  big  stones  unsuitable  for  a  port. 
A  more  likelj'  site  is  Khan  Minyeh,  at  the  north  of  the  little  plain 
of  Gennesaret. 

a  city  of  Galilee :  stated  as  though  this  were  the  first 
mention  of  the  town  in  the  narrative.  Yet  a  reference  to  it 
occurs  previously  (verse  23).  This  is  a  further  sign  that  the 
Nazareth  incident  is  placed  too  early. 

32.  authority.     The  word   stands  both  for  'right'  and  for 


ST.  LUKE  4.  34-.c^8  173 

which  had  a  spirit  of  an  unclean  devil ;  and  he  cried 
out  with  a  loud  voice,  Ah  !  what  have  we  to  do  with  34 
thee,  thou  Jesus  of  Nazareth  ?   art  thou  come  to  destroy 
us  ?    I  know  thee  who  thou  art,  the  Holy  One  of  God. 
And  Jesus  rebuked  him,  saying.  Hold  thy  peace,  and  35 
come   out   of  him.      And  when  the  devil  had  thrown 
him  down  in  the  midst,  he  came  out  of  him,  having  done 
him  no  hurt.     And  amazement  came  upon  all,  and  they  36 
spake  together,  one  with  another,  saying,  What  is  this 
word?    for  with  authority  and  power  he  commandeth 
the  unclean  spirits,  and  they  come  out.     And  there  went  37 
forth  a  rumour  concerning  him  into  every  place  of  the 
region  round  about. 

And  he  rose  up  from  the  synagogue,  and  entered  into  38 


power.'     Henry  Ward  Beecher  paraphrased  it  as 'weight.'     The 
people  felt  Christ's  teaching  to  be  weighty. 

33.  a  spirit,  &c.  The  belief  in  demoniacal  possession  was 
common  among  Jews  and  Gentiles  in  the  time  of  our  Lord,  and 
it  long  obtained  in  the  Christian  Church.  But  it  has  been  pointed 
out  that  most,  if  not  all,  the  phenomena  associated  with  this  behef 
are  now  diagnosed  as  forms  of  disease — insanity,  epilepsy,  hys- 
teria, &c.  If  we  accept  the  view  that  there  was  nothing  more, 
we  must  allow  that  Jesus  would  speak  and  probably  think,  and 
the  people  understand  him,  in  accordance  with  current  ideas, 
and  not  in  anticipation  of  twentieth-century  pathological  science. 
But  of  course  nobody  can  prove  that  there  are  not  spiritual 
agencies  of  evil  behind  physical  phenomena. 

devil :    rather  '  demon  ' ;    the  word  '  devil '  in   Scripture  is 
reserved  for  one  being,  Satan. 

34.  the  Holy  One.  It  is  the  manifest  holiness  of  Jesus  that 
provokes  the  unclean  demon,  or,  if  we  prefer  to  put  it  so,  the 
unclean  temperament  of  the  miserable  man. 

36.  this  -word:  either  the  word  addressed  to  the  demoniac, 
or  more  probably  the  powerful  utterance  of  Jesus  throughout 
the  synagogue  scene,  consummated  in  the  effect  of  his  word  on 
this  man. 

iv.  38,  39.  Simon's  wife's  mother.  Leaving  the  synagogue, 
Jesus  enters  Simon's  house  to  find  his  wife's  mother  down  with 
severe  fever.    Our  Lord's  help  being  sought,  he  rebukes  the  fever ; 


174  ST.  LUKE  4.  39,40 

the  house  of  Simon.      And  Simon's  wife's  mother  was 
holden  with  a  great  fever;  and  they  besought  him  for 

39  her.  And  he  stood  over  her,  and  rebuked  the  fever ; 
and  it  left  her  :  and  immediately  she  rose  up  and  minis- 
tered unto  them. 

40  And  when  the  sun  was  setting,  all  they  that  had  any 
sick  with  divers  diseases  brought  them  unto  him  ;  and  he 
laid  his  hands  on  every  one  of  them,  and  healed  them. 


whereupon  it  leaves  the  sufferer,  and  she  gets  up  and  waits  on 
the  household. 

38.  Simon:  Peter,  who  therefore  is  living  at  Capernaum  at 
this  time. 

wife's  mother :  an  indubitable  evidence  that  Peter  had  been 
married  ;  later  we  read  of  his  wife  as  his  travelling  companion 
(i  Cor.  ix.  5). 

holden  with  a  great  fever :  medical  terms,  suitable  to  *  the 
beloved  physician,'  Luke,  as  the  author.  Galen  distinguished 
fevers  as  'great'  and  'slight.'  The  low-lying,  marshy  land  of 
the  plain  of  Gennesaret  would  readily  engender  malarious  fever. 

they  besought  him.  Since  in  Luke,  as  also  in  Mark,  this 
is  the  first  miracle  of  healing  bodily  disease,  the  cure  of  the 
demoniac  alone  preceding  it,  we  may  wonder  why  the  family 
should  think  of  applying  to  Jesus  for  help  ;  but  in  Matthew  other 
cases  of  physical  cures  precede — the  leper  and  the  centurion's 
servant  (see  Matt.  viii.  1-13). 

39.  rebuked  the  fever:  as  though  this  too  were  a  sort  of 
demon. 

ministered :  a  proof  of  complete  cure  after  the  exhaustion 
and  fever,  and  a  sign  of  the  worthy  woman's  sound  character. 

iv.  40,  41.  Evening  cures.  At  sunset  many  sick  people  are 
brought  to  Jesus  ;  he  lays  his  hands  on  every  one  and  heals  them 
all.  Demons  recognize  him  to  be  the  Son  of  God,  and  he  rebukes 
them. 

40.  when  the  sun  was  setting :  as  soon  as  the  sabbath  was 
over.  Jews  would  not  carry  burdens,  even  the  sick  for  healing, 
on  the  sabbath.  This  ended  at  sunset  on  Saturday,  as  it  began  at 
sunset  on  Friday. 

laid  his  hands :  our  Lord's  usual  method  of  cure.  It  brought 
personal  contact  and  encouraged  faith.  There  were  many  cases ; 
but  there  was  no  wholesale  healing.  Christ's  method  was  always 
individualistic. 


ST.  LUKE  4.  41-43  175 

And  devils  also  came  out  from  many,  crying  out,  and  41 
saying,  Thou  art  the  Son  of  God.     And  rebuking  them, 
he  suffered  them  not  to  speak,  because  they  knew  that 
he  was  the  Christ. 

And  when  it  was  day,  he  came  out  and  went  into  42 
a  desert  place  :    and  the  multitudes  sought  after  him, 
and  came  unto  him,  and  would  have  stayed  him,  that 
he  should  not  go  from  them.     But  he  said  unto  them,  43 
I  must  preach  the  good  tidings  of  the  kingdom  of  God 
to  the  other  cities  also  :  for  therefore  was  I  sent. 


41.  devils:  rather  'demons'  (see  note  on  verse  33). 

tlie  Son  of  God  :  in  the  Messianic  sense,  as  the  last  words  of 
the  verse  shew.  Jesus  is  recognized  by  the  demoniacs  as  the 
Christ.  It  is  not  easy  to  explain  this  as  merely  the  result  of 
brain  and  nerve  disease. 

snffered  tliem  not.  Jesus  did  not  yet  put  forth  the  claim  to  be 
the  Christ.  Had  he  done  so  he  would  have  been  misunderstood. 
For  a  long  while  he  required  those  who  believed  in  it  not  to 
publish  it.  Assuredly  he  would  not  welcome  the  first  proclama- 
tion of  it  from  such  a  source  as  the  shrieks  of  maniacs. 

iv.  42,  44.  Jesus  in  a  desert  place.  In  the  morning  Jesus  retires 
to  a  desert  place.  The  multitude  pursue  him,  desiring  to  retain 
him  ;  but  he  tells  them  that  he  must  deliver  his  good  tidings  in 
other  cities,  and  goes  on  a  preaching  tour  among  the  synagogues 
of  Galilee. 

42.  wlien  it  was  day.  Mark  tells  us  it  was  very  early,  before 
it  was  light  (Mark  i.  35). 

sought :  lit.  '  were  continuously  seeking.* 

43.  the  kingdom  of  God.  In  Matthew  this  is  called  *  the  king- 
dom of  heaven,'  a  more  Hebraistic  expression,  common  among 
the  Rabbis  at  the  time  of  Christ.  We  cannot  tell  which  phrase  our 
Lord  used — possibly  both  at  times ;  the  signification  is  the  same, 
as  'heaven'  is  a  Jewish  periphrasis  to  avoid  using  the  sacred 
name.  The  meaning  may  be  either  (i)  the  realm,  or  (2)  the  rule 
of  God.  In  our  Lord's  spiritual  teaching  these  two  meanings 
necessarily  run  closely  together.  God's  realm  is  always  found 
where  God's  rule  is  established.  The  root  idea  comes  down  from 
the  O.T.  with  its  theocracy,  the  kings  of  Israel  being  regarded 
as  really  viceroys  of  Jehovah,  the  supreme  Sovereign.  Later  in 
prophecy  and  apocalyptic  writings  the  Jews  learnt  to  look  for  a 
coming  kingdom  in  which   Israel  should  enjoy  to  the  full   the 


176  ST.  LUKE   4.  44—5.   3 

♦4      And  he  was  preaching  in  the  synagogues  of  Galilee. 
5      Now  it  came  to  pass,  while  the  multitude  pressed  upon 
liim  and  heard  the  word  of  God,  that  he  was  standing 

2  by  the  lake  of  Gennesaret ;  and  he  saw  two  boats 
standing  by   the   lake  :    but   the   fishermen   had  gone 

3  out  of  them,  and  were  washing  their  nets.  And  he 
entered  into  one  of  the  boats,  which  was  Simon's,  and 
asked  him  to  put  out  a  little  from  the  land.     And  he  sat 

blessings  of  God's  rule.  Jesus  accepted  this  idea  and  made  it  the 
central  theme  of  his  teaching,  but  elevated  it  to  the  region  of  the 
spiritual  ;  with  him  the  kingdom  of  God  is  not  an  earthly  realm, 
whose  subjects  the  Jews  revel  in  material  prosperity.  As  a  rule  it 
is  the  government  of  God  in  the  hearts  of  his  people ;  as  a  realm 
it  is  the  transformed  society  that  results  from  that  government. 

44.  Galilee.  The  best  MSS,  have  'Judaea,'  the  reading 
accepted  by  Westcott  and  Hort.  But  the  context  and  the  parallels 
in  the  other  Gospels  point  to  Galilee  as  the  locality.  If,  as  seems 
probable  from  the  MSS.,  'Judaea'  is  the  right  word,  we  must 
understand  this  to  mean  here  '  the  Jews'  country,'  and  so  to  in- 
clude Galilee.  Luke  uses  the  name  with  that  wide  application 
elsewhere,  e,  g.  in  xxiii.  5. 

V.  i-ii.  The  call  of  Simon.  Pressed  by  the  crowd  at  the  lake 
side,  Jesus  enters  a  boat  and  teaches  from  it.  Afterwards  he  bids 
Simon  launch  out  for  a  draught  of  fishes.  Simon  answers  that 
they  have  toiled  all  night  and  taken  nothing  ;  yet  he  obeys,  and  is 
rewarded  by  drawing  in  so  great  a  number  of  fishes  that  the  nets 
begin  to  break,  and  assistance  has  to  be  obtained  to  draw  them 
up.  The  fishes  fill  the  boats  to  sinking.  Peter  falls  down  and 
implores  Jesus  to  leave  him  as  he  is  a  sinful  man,  being  amazed 
at  what  has  happened,  as  also  are  his  partners  James  and  John. 
Jesus  encourages  him,  and  tells  him  he  is  to  be  a  fisher  of  men. 
When  they  reach  land  all  three  leave  their  boats  to  follow  Jesus. 

1.  the  word  of  God :  a  characteristic  phrase  of  Luke's,  that 
may  mean  either  (i)  the  word  about  God,  or  (2)  the  word  God 
speaks,  God's  word— probably  the  latter.  Thus  prophets  spoke 
God's  word.  The  subject  about  which  Jesus  spoke  was  not 
merely  the  Divine  Nature,  but  rather  '  the  kingdom  of  God.' 

2.  two  boats :  i.  e.  one  belonging  to  Simon  (and  Andrew),  the 
other  belonging  to  Zebedee. 

3.  Simon's :  chosen  because  Simon  was  Jesus'  host  (see  iv.  38). 
sat  down :  the  usual  attitude  of  the  Jewish  teacher,  as  to-day 

it  is  the  attitude  of  the  Arab  teacher. 


ST.  LUKE  5.  4-1;  177 

down  and  taught  the  multitudes  out  of  the  boat.     And  4 
when  he  had  left  speaking,  he  said  unto  Simon,  Put  out 
into  the  deep,  and  let  down  your  nets  for  a  draught. 
And  Simon  answered  and   said,  Master,  we  toiled  all  5 
night,    and  took  nothing  :    but  at  thy  word  I  will  let 
down  the  nets.      And  when  they  had  this  done,  they  6 
inclosed  a  great  multitude  of  fishes  ;  and  their  nets  were 
breaking ;  and  they  beckoned  unto  their  partners  in  the  7 
other  boat,  that  they  should  come  and  help  them.     And 
they  came,  and  filled  both  the  boats,  so  that  they  began 
to  sink.     But  Simon  Peter,  when  he  saw  it,  fell  down  8 
at   Jesus'   knees,    saying,    Depart   from  me;    for  I  am 
a  sinful  man,  O  Lord.     For  he  was  amazed,  and  all  9 

5.  Master.  This  is  not  the  usual  word  rendered  '  Master '  in 
our  Enghsh  Bibles,  which  really  means  '  teacher  ' ;  but  a  word 
only  used  by  Luke  of  N.  T.  writers  and  more  significant  of 
authority.  Our  evangelist  never  uses  the  Hebrew  title  '  Rabbi.' 
It  implies  that  Simon  already  acknowledged  the  authority  of  Jesus 
over  his  actions  as  well  as  his  prophetic  power. 

6.  No  other  evangelist  gives  this  incident  of  the  draught  of  fishes 
at  the  call  of  Peter,  not  even  Mark,  who  is  thought  to  have  derived 
his  information  from  that  apostle.  But  in  the  fourth  Gospel  a 
similar  wonder  occurs  at  the  end  of  our  Lord's  ministry,  after  the 
Resurrection  (see  John  xxi.  6).  Accordingly  some  critics  have 
concluded  that  the  two  evangelists  are  describing  the  same  event, 
and  that  one  has  it  chronologically  misplaced.  But  it  is  to  be 
observed  that  there  are  considerable  differences  between  the 
narratives.  In  John  the  apostle  does  not  beseech  Jesus  to  depart 
from  him. 

were  breaking' :  were  beginning  to  break  ;  they  did  not 
actually  burst  open,  or  of  course  the  fish  would  have  been  lost. 
Canon  Tristram  says  of  the  shoals  of  fish  in  the  lake  of  Gennesaret, 
Hhey  sometimes  cover  an  acre  or  more  on  the  surface  in  one 
dense  mass.' 

7.  their  partners:  probably  James  and  John  ;  but  see  note  on 
verse  10. 

8.  Simon  Peter :  the  first  mention  of  Simon's  surname  in  this 
gospel,  here  introduced  by  the  evangelist  from  later  associations, 
although  the  apostle  had  not  received  it  so  early  as  the  date  of 
the  incident  if  that  is  correctly  placed. 

a  sinful  man:    the  voice  of  conscience  awakened  by  the 


178  ST.  LUKE   5.  lo,  n 

that  were  with  him,  at  the  draught  of  the  fishes  which 
lothey  had  taken;    and  so  were  also  James  and  John, 

sons  of  Zebedee,  which  were  partners  with  Simon.     And 

Jesus  said  unto  Simon,  Fear  not ;  from  henceforth  thou 
II  shalt  catch  men.      And  when  they  had  brought  their 

boats  to  land,  they  left  all,  and  followed  him. 


perception  of  something  superhuman  in  Jesus.  This  gives  no 
excuse  for  the  outrageous  statement  of  the  so-called  Epistle  of 
Barnabas,  that  the  apostles  had  been  excessively  wicked  men. 

O  Lord.  A  stronger  term  than  'Master,'  It  expresses  the 
awed  feeling  of  the  speaker  before  the  wonderful  Presence. 

10.  James:  probably  the  elder  brother,  as  his  name  comes  first. 
He  was  one  of  the  three  disciples  of  the  inner  group,  and  the  first 
of  the  apostles  to  be  martyred,  being  killed  by  the  sword  near 
the  passover  of  a.  d.  44  by  the  order  of  Herod  Antipas  (Acts  xii.  2). 

John :  the  '  beloved  disciple '  of  the  fourth  Gospel,  who  lived 
to  extreme  old  age  at  Ephesus,  according  to  Polycrates,  a  bishop  of 
that  city  in  the  second  century  (Eusebius,  v.  24),  and  other  ancient 
writers,  among  whom  is  Irenaeus,  who  had  seen  and  heard  Polycarp 
of  Smyrna,  a  disciple  of  John  (Eusebius,  v.  20). 

Zebedee.  Matthew  informs  us  that  he  was  with  his  two  sons 
when  Jesus  called  them  (see  Matt.  iv.  21)  ;  and  this  is  implied  in 
Mark  (i.  20).  We  may  almost  assume  therefore  that  they  went 
with  their  father's  consent. 

partners :  not  the  same  word  as  that  translated  '  partners '  in 
verse  7.  Therefore  we  cannot  be  sure  that  the  same  men  are  in- 
tended. The  word  here  used  is  more  personal,  for  those  who  work 
together,  while  that  previously  employed  points  to  the  common 
share  in  the  proceeds.  Still  probably  that  also  represents  James 
and  John. 

catcli :  lit.  *  take  alive.' 

11.  left  all:  even  the  great  quantity  of  fishes  just  caught, 
which  would  be  some  slight  solace  to  Zebedee. 

followed :  primarily  used  in  its  literal  sense.  The  four  fisher- 
men walked  away  with  Jesus  ;  but  it  is  implied  that  they  went  to 
be  his  disciples. 

In  this  section  Luke  differs  from  the  other  Synoptic  writers  (i) 
in  placing  the  call  of  the  four  fishermen  after  the  cure  of  Simon's 
wife's  mother,  while  in  Mark  it  precedes  that  event  ;  (2)  in  stating 
that  they  were  washing  their  nets,  while  Matthew  and  Mark  have 
them  casting  their  nets  in  the  sea  ;  (3)  in  inserting  the  account  of 
the  great  draught  of  fishes — variations  that  do  not  affect  the  vital 
facts,  the  call  and  the  response. 


ST.  LUKE  5.  12-14  179 

And  it  came  to  pass,  while  he  was  in  one  of  the  cities,  12 
behold,  a  man  full  of  leprosy :  and  when  he  saw  Jesus, 
he  fell  on  his  face,  and  besought  him,  saying.   Lord, 
if  thou   wilt,   thou   canst   make   me   clean.       And    he  13 
stretched    forth    his   hand,   and   touched   him,   saying, 
I   will;    be   thou   made  clean.      And   straightway    the 
leprosy  departed  from  him.      And  he  charged  him  to  14 
tell  no  man  :    but  go  thy  way,  and  shew  thyself  to  the 
priest,  and  offer  for  thy  cleansing,  according  as  Moses 


V.  12-16.  The  cure  of  a  leper.  In  the  course  of  his  tour 
through  the  cities  of  Galilee,  Jesus  is  met  by  a  leper,  who  beseeches 
him  to  cleanse  him.  Jesus  does  so,  charging  the  man  to  tell  no- 
body, but  to  present  himself  to  the  priest  for  the  certificate  of  his 
cleansing  according  to  the  Mosaic  ordinance.  But  a  rumour  of 
it  going  abroad  increases  the  fame  of  Jesus  and  draws  a  crowd  of 
sick  folk,  whom  he  cures,  afterwards  withdrawing  to  the  deserts 
for  prayer. 

12.  full  of  leprosy.  It  has  been  pointed  out  that  the  Bible 
leprosy  cannot  have  been  elephantiasis^  the  disease  that  now  bears 
the  name,  which  eats  away  the  body  so  that  the  nose,  lips,  and 
limbs  drop  off ;  since  it  is  described  rather  as  a  skin  disease.  Sir 
Risdon  Bennett  suggested  psonasis  as  coming  nearer  to  the 
Scripture  description  ;  but  possibly,  with  the  imperfect  diagnosis 
of  antiquity,  several  skin  diseases  were  included  under  the  name. 

clean.  Leprosy  was  regarded  as  worse  than  disease,  as  a 
defilement  excluding  its  victim  from  all  social  intercourse.  No 
doubt  it  was  largely  due  to  dirt. 

13.  tonclied:  Christ's  usual  method  of  healing,  and  a  sign  of 
interest  and  compassion;  but  in  defiance  of  Jewish  notions  of 
defilement,  for  the  touch  would  be  held  to  have  made  Jesus  him- 
self unclean. 

14.  cliarg-ed.  Mark  even  has  a  stronger  word,  suggesting  an 
indignant  or  vexed  tone.  Jesus  saw  that  the  man  was  likely  to 
disobey  his  orders.  He  often  repressed  the  publishing  of  his 
deeds,  not  coveting  the  notoriety  of  a  wonder-worker.  In  this 
case  publicity  hindered  his  work  by  making  known  the  ceremonial 
uncleanness. 

shew  thyself,  &c.  :  in  accordance  with  the  law  (Lev.  xiii). 
The  priest  was  a  sanitary  officer,  and  his  certificate  was  necessary 
to  establish  the  cure.  Jesus  would  not  dispense  with  this  obviously 
useful  regulation. 

N  2 


i8o  ST.  LUKE   5.    15-17 

15  commanded,  for  a  testimony  unto  them.  But  so  much 
the  more  went  abroad  the  report  concerning  him :  and 
great  multitudes  came  together  to  hear,  and  to  be  healed 

16  of  their  infirmities.  But  he  withdrew  himself  in  the 
deserts,  and  prayed. 

1 7  And  it  came  to  pass  on  one  of  those  days,  that  he  was 
teaching ;  and  there  were  Pharisees  and  doctors  of  the 

a  testimony :  to  witness  to  the  people  that  the  man  was 
clean. 

15.  tlie  report  concerning-  him.  Mark  states  that  the  man 
himself  circulated  this  report  of  his  cure,  in  spite  of  Christ's  pro- 
hibition (Mark  i.  45).  Luke  merely  states  that  the  fame  of  the 
miracle  was  spread  abroad,  with  the  consequence  that  crowds 
flocked  to  Jesus  for  healing. 

16.  withdrew  himself.  Mark  gives  the  reason  of  this,  viz.  the 
wilful  spreading  of  the  fame  of  his  cure  by  the  cleansed  leper, 
implying  that  the  uncleanness  Jesus  was  supposed  to  have  con- 
tracted by  touching  him  necessitated  seclusion. 

and  prayed.  Luke  alone  mentions  this.  It  was  in  accord- 
ance with  our  Lord's  habit  to  seek  solitudes  of  the  wild  hills  for 
his  own  private  worship. 

V.  17-26.  The  paralytic  let  cioivii  through  the  roof.  While  Jesus 
is  teaching  in  the  presence  of  leading  Jews  from  far  and  near 
a  paralytic  is  brought  on  a  bed.  Not  being  able  to  reach  Jesus  for 
the  crowd  by  the  usual  means,  the  bearers  let  their  burden  down 
through  the  roof.  Recognizing  their  faith,  Jesus  declares  the 
man's  sins  to  be  forgiven.  At  this  time  the  leading  Jews  are 
scandalized,  as  though  Jesus  were  usurping  a  Divine  prerogative. 
Perceiving  their  thoughts,  he  asks  which  is  easier,  to  declare  the 
man's  sins  forgiven  or  to  bid  him  walk.  That  they  may  know  he 
has  the  right  to  forgive  sins,  Jesus  bids  the  paralytic  arise,  which 
he  does,  walking  out  with  his  bed,  to  everybody's  astonishment. 

17.  Pharisees:  not  a  sect,  in  our  sense  of  the  word,  but  a 
party  laying  claim  to  exceptional  piety  in  the  rigour  of  their 
obedience  to  the  law.  Their  name  means  *  separatist,'  and  they 
were  notorious  for  their  proud  self-distinction  from  the  common 
people.  Their  origin  was  in  the  time  of  the  Maccabaean  struggle, 
when  they  began  to  emphasize  the  religious  as  opposed  to  the 
political  aim  of  that  uprising.  The  best  side  of  their  character  is 
represented  in  the  apocryphal  Psalms  of  Solomon.  The  worst 
comes  out  in  their  behaviour  to  Christ  at  the  time  of  their  de- 
generation— formalism  and  pretence  having  usurped  the  place  of 


ST.  LUKE   5.  18-20  181 

law  sitting  by,  which  were  come  out  of  every  village 
of  Galilee  and  Judaea  and  Jerusalem :  and  the  power 
of  the  Lord  was  with  him  to  heal.  And  behold,  men  18 
bring  on  a  bed  a  man  that  was  palsied  :  and  they  sought 
to  bring  him  in,  and  to  lay  him  before  him.  And  not  19 
finding  by  what  ivay  they  might  bring  him  in  because  of 
the  multitude,  they  went  up  to  the  housetop,  and  let  him 
down  through  the  tiles  with  his  couch  into  the  midst 
before  Jesus.     And  seeing  their  faith,  he  said,  Man,  thy  20 

genuine  devotion  in  too  many  cases.  They  believed  in  an  over- 
ruling Providence  and  in  the  resurrection  of  the  dead.  They 
abstained  from  politics,  considering  it  their  duty  to  devote  them- 
selves to  the  law  and  leave  the  issue  to  God,  who  would  vindicate 
their  cause  in  due  time  ;  but  they  cherished  undying  hatred  to  the 
Roman  dominion,  and  looked  for  the  Messianic  kingdom  which 
was  to  liberate  Israel  from  this  tyranny. 

doctors  of  the  law:  teachers  of  the  law,  i.  e.  Rabbis.  It 
was  they  who  had  developed  the  details  of  inferences  from  the 
law  in  the  form  of  tradition,  now  venerated  even  more  than 
the  sacred  text  itself. 

every  village,  &c.  The  fame  of  Jesus  had  attracted  these 
leading  Jews — leaders  in  religion.  The  incident  that  follows  is 
the  first  case  of  antagonism  between  these  people  and  Christ,  as 
recorded  in  each  of  the  Synoptic  Gospels. 

power  of  the  Iiord:  i.  e.  God's  power. 

to  heal :  not  the  Pharisees  and  teachers,  as  the  text  of  the 
A.  V.  implies ;  but  to  heal  generally — healing  power. 

18.  men.     According  to  Mark  there  were  four  (ii,  3). 
bed :  Mark  calls  this  a  mat,  or  mattress. 

19.  went  up  :  by  the  outside  staircase,  if  it  were  a  small  house  ; 
or  by  one  in  the  courtyard,  if  it  were  a  large  mansion.  Possibly 
Jesus  was  teaching  in  the  '  upper  room,*  which  therefore  would  be 
near  the  roof. 

tiles.  This  word  is  only  found  in  our  Gospel.  According  to 
Mark  the  men  dug  through  the  roof,  as  though  it  were  the  common 
flat  or  domed  Eastern  roof  of  dry  mud  pressed  on  branches  of  trees 
and  more  substantial  beams.  The  work  of  making  a  way  through 
a  tiled  roof  would  not  so  much  inconvenience  the  congregation 
below  as  what  Mark  suggests.  A  possible  explanation  is  that 
Jesus  was  in  the  courtyard,  and  that  some  slight  roofing  for  shade 
was  all  that  the  men  had  to  remove. 

20.  their  faith.     It  may  be  assumed  that  the  paralytic's  faith 


i82  ST.  LUKE  5.  21-24 

21  sins  are  forgiven  thee.  And  the  scribes  and  the  Pharisees 
began  to  reason,  saying,  Who  is  this  that  speaketh 
blasphemies  ?    Who  can  forgive  sins,   but  God  alone  ? 

22  But  Jesus  perceiving  their  reasonings,  answered  and  said 

23  unto  them,  What  reason  ye  in  your  hearts  ?  Whether  is 
easier,  to  say.   Thy  sins  are  forgiven  thee;   or  to  say, 

24  Arise  and  walk  ?  But  that  ye  may  know  that  the  Son  of 
man  hath  power  on  earth  to  forgive  sins  (he  said  unto 


is  included  ;  but  certainly  the  faith  of  his  friends  whose  action  it 
was  to  make  a  way  through  the  roof  is  primarily  in  mind  here. 

thy  sins,  &c.  There  is  no  sign  that  the  man  was  brought  to 
be  cured ;  he  may  have  been  eager  to  hear  Jesus  teach.  Our 
Lord's  words  imply  that  he  was  more  anxious  for  the  forgiveness 
of  his  sins  than  for  the  cure  of  his  affliction. 

are  forgiven :  lit.  *  have  been.'  Jesus  announces  the  accom- 
plished fact. 

21.  scribes:  evidently  the  same  as  the  '  doctors  '  of  verse  17. 
The  primary  duty  of  the  scribes  was  to  w^rite  out  the  law ;  but 
they  became  its  custodians  and  teachers,  and  in  their  teaching  the 
creators  and  preservers  of  tradition. 

began  to  reason.  The  sequel  shews  that  this  was  in  their 
private  thoughts. 

blasphemies.  The  Greek  word  is  sometimes  used  for 
calumnious  speaking  about  our  fellow  men  (e.g.  'railing,'  Col. 
iii,  8).  But  here  it  has  the  graver  meaning  of  our  word  blas- 
phemy, for  language  insulting  to  God. 

22.  perceiving-:  lit.  '  coming  to  know.' 

in  your  hearts.  This  suggests  that  the  thoughts  were  not 
spoken. 

23.  easier,  to  say.  The  declaration  of  pardon  was  easier, 
because  nobody  could  test  its  results,  while  the  effect  or  non- 
effect  of  the  command  to  do  an  outward  action  would  be  seen  at 
once. 

24.  the  Son  of  man:  a  title  our  Lord  applies  to  himself,  occur- 
ring some  eighty  times  in  the  Gospels  ;  it  is  never  given  him  there 
by  the  writers  in  their  narratives.  Luke  uses  it  in  the  account  of 
Stephen's  vision  (Acts  vii.  56).  The  term  *  son  of  man'  is  met 
with  in  the  O.  T. ,  especially  in  Ezekiel,  where  the  prophet  is 
addressed  some  ninety  times  under  that  title.  At  the  time  of  our 
Lord  it  was  commonly  used  in  the  Aramaic  dialect,  then  spoken 
in  Palestine,  simply  to  mean  '  man.*  But  Jesus  gives  it  a  distinc- 
tive signification  by  using  the  definite  article — '  the  Son  of  man  ' ; 


ST.  LUKE  5.  25-27  183 

him  that  was  palsied),  I  say  unto  thee,  Arise,  and  take 
up  thy  couch,  and  go  unto  thy  house.  And  immediately  25 
he  rose  up  before  them,  and  took  up  that  whereon  he 
lay,  and  departed  to  his  house,  glorifying  God.  And  26 
amazement  took  hold  on  all,  and  they  glorified  God  ;  and 
they  were  filled  with  fear,  saying,  We  have  seen  strange 
things  to-day. 

And  after  these  things  he  went  forth,  and  beheld  a  27 
publican,  named  Levi,  sitting  at  the  place  of  toll,  and 

and  this  same  form  of  the  expression  is  found  in  contemporary 
apocalyptic  literature  for  the  Messiah,  who  was  thus  vaguely 
described  as  'the  man.'  Jesus  may  have  been  privately  thinking 
of  this  when  he  chose  the  name  for  himself;  but  it  did  not  publicly 
express  his  claim  to  be  the  Messiah,  for  we  know  that  he  forbade 
his  disciples  to  proclaim  him  as  such  during  his  ministry.  By 
calling  himself  '  the  man  '  he  dwelt  on  his  human  brotherhood 
and  the  simplicity  of  his  personal  position. 

power:  better  'authority'  or  'right.* 

on  earth.     This  right  is  included  in  his  mission  on  earth. 

conch :  a  diminutive  of  the  word  rendered  '  bed  '  in  verse  18. 
It  was  a  light  mat. 

25.  glorifying"  God.  The  man  ascribed  his  cure  to  God  rather 
than  Jesus  only,  whose  Divine  nature  he  could  not  then  know. 
The  next  verse  indicates  that  it  was  the  same  with  the  people 
who  had  witnessed  it.      But  this  phrase  is  characteristic  of  Luke. 

v.  27-32.  Levi  and  the  publicans.  On  going  out  of  the  house 
where  the  previous  incident  occurred,  Jesus,  seeing  a  publican 
named  Levi  sitting  at  his  place  of  toll,  calls  him.  Levi  forsakes 
everything  and  follows  Jesus.  He  has  a  feast  with  many  guests 
of  his  own  associates.  Pharisees  and  their  scribes  coming  in  com- 
plain of  the  disciples  of  Jesus  associating  with  such  company. 
Jesus  answers  in  defence  that  it  is  not  the  sound  but  the  sick  who 
need  the  physician.  It  is  sinners,  not  righteous  people,  that  he 
has  come  to  call  to  repentance. 

27.  pnljlican:  see  note  on  iii.  12. 

Levi.  This  name  appears  in  the  parallel  account  in  Mark, 
where  Levi  is  called  'the  son  of  Alphaeus'  (Mark  ii.  14).  In  the 
first  Gospel  the  name  'Matthew'  takes  its  place.  Plainly  these 
are  two  names  for  the  same  man  :  (i)  because  the  incident  of  the 
call  of  the  publican  and  the  subsequent  feast  is  the  same  in  the 
first  Gospel  as  in  the  two  others,  and  (2)  because  in  both  Mark 


1 84  ST.  LUKE   5.  28-r.2 

28  said  unto  him,  Follow  me.     And  he  forsook  all,  and  rose 

29  up  and  followed  him.  And  Levi  made  him  a  great  feast 
in  his  house  :  and  there  was  a  great  multitude  of  publi- 
cans and  of  others  that  were  sitting  at  meat  with  them. 

30  And  the  Pharisees  and  their  scribes  murmured  against 
his  disciples,  saying,  AVhy  do  ye  eat  and  drink  with  the 

31  pubhcans  and  sinners?  And  Jesus  answering  said  unto 
them,  They  that  are  whole  have  no  need  of  a  physician ; 

32  but  they  that   are   sick.     I  am   not   come  to  call  the 

(iii.  18)  and  Luke  (vi.  15^;  the  name  *  Matthew '  appears  among 
the  names  of  the  apostles,  as  it  does  in  the  Gospel  according  to 
Matthew  (x.  3),  while  the  name  '  Levi '  is  not  in  any  of  the  lists. 
tlie  place  of  toll :  where  the  custom  dues  were  collected, 
Capernaum  was  on  or  close  to  the  great  trade  route  from  Acre  on 
the  coast  to  Damascus. 

29.  feast :  lit.  a  '  reception,'  a  *  banquet.' 

in  his  house:  plainly  Levi's  house.  In  Mark  (ii.  15)  the 
account  reads  as  though  it  were  Christ's  house.  But  he  had  no 
house  of  his  own. 

others.  There  would  be  only  such  as  would  associate  with 
publicans — not  over-strict  people,  possibly  people  of  doubtful 
reputation. 

30.  Pharisees:  see  note  on  verse  17. 

their  scribes  :  scribes  of  the  Pharisaic  party.  See  note  on 
verse  21. 

sinners.  The  critics  assume  that  the  'others*  mentioned  in 
the  previous  verse  were  persons  of  bad  character.  Perhaps  thej' 
knew  some  of  them  to  be  of  ill  repute. 

31.  whole :  or  sound  and  healthy.  The  Greek  word  is  peculiar 
to  Luke  the  physician.  It  would  be  used  in  pahology  as  the 
opposite  of  'diseased.'  The  illustration  of  the  phj'sician  explains 
our  Lord's  reason  for  being  in  strange  company.  It  was  their 
need  that  drew  him  to  these  people,  not  any  fascination  he  felt 
for  them.  His  critics  seem  to  hint  that  a  certain  indifference  to 
moral  distinctions  was  seen  in  the  disciples  of  Jesus ;  perhaps 
with  a  view  to  make  their  Master  popular  and  so  gain  a  following, 
even  though  from  among  the  most  objectionable  people.  Our 
Lord's  answer  implicitly  repudiates  all  self-regarding  aims.  He 
went  to  these  people  not  for  his  own  sake  at  all,  but  for  their 
sakes,  because  they  needed  a  physician  of  souls. 

32.  the  righteous.  It  was  literally  true  that  Jesus  did  not 
come  to  call  sinless  people.    Such  people  would  not  need  a  saviour. 


ST.  LUKE   5.  33  185 

righteous  but  sinners  to  repentance.     And  they  said  unto  3; 
him,  The  disciples  of  John  fast  often,  and  make  supplica- 
tions ;  likewise  also  the  disciples  of  the  Pharisees ;  but 


But  there  is  irony  in  his  language,  for  who  are  the  righteous  ? — 
these  Pharisees  and  scribes  ? 

to  repentance  :  only  in  Luke.  These  words  disappear  from 
the  corrected  text  of  Matthew  and  Mark,  although  they  are  in  the 
A.  V.  of  these  Gospels,  because  they  are  not  in  the  good  MSS.  and 
are  therefore  evidently  supplied  from  Luke.  This  raises  the 
question  whether  Luke  himself  may  have  added  them  to  complete 
and  so  to  safeguard  our  Lord's  saying  as  a  homiletic  gloss.  It 
states  a  truth,  indeed.  If  Jesus  calls  sinners  in  their  sin,  this  is 
to  call  them  out  of  it.  Still  here  the  stress  is  not  on  that  idea, 
but  on  the  bare  fact  that  he  calls  sinners  at  all,  condescends  to 
such,  has  mercy  on  them — that  he  is  the  sinner's  Friend. 

V.  33-39.  Christ's  disciples  not  fasting.  It  is  complained  that 
while  the  disciples  of  John  and  of  the  Pharisees  frequently  fast, 
the  disciples  of  Jesus  do  not.  He  defends  them  on  the  ground 
that  wedding  guests  cannot  fast  in  the  bridegroom's  presence  ; 
they  will  when  he  is  removed.  Then  he  enforces  his  point — the 
necessary  difference  between  the  ways  of  his  disciples  and  the 
ways  of  the  followers  of  the  older  religion — by  two  illustrations, 
viz.  that  nobody  would  patch  an  old  garment  with  undressed  cloth, 
or  put  new  wine  in  old  skins,  as  in  the  first  case  if  such  a  thing 
were  done  the  result  would  be  to  destroy  the  old,  and  in  the 
second  not  only  to  do  this,  but  also  to  waste  the  new. 

33.  they  said.  In  Matthew  the  question  is  put  by  the  followers 
of  John — 'Then  come  to  him  the  disciples  of  John,  saying,  Why 
do  we  and  the  Pharisees  fast  oft,'  &c.  (Matt.  ix.  14).  In  Luke  the 
question  seems  to  come  from  the  scribes  and  Pharisees  previously 
mentioned.  But  the  phrase  '  they  said '  may  be  understood  as  an 
indefinite  introduction  of  the  subject,  meaning  some  said,  as  the 
expression  is  in  Mark  (ii.  18). 

disciples  of  John.  These  then  hold  together  and  keep  up 
their  customs  after  their  master  has  been  removed  from  them,  and 
in  spite  of  the  appearance  of  the  new  Prophet,  thus  declining 
to  follow  John's  own  teaching  in  pointing  on  to  Christ.  We  meet 
such  later  at  Ephesus  (see  Acts  xviii.  25,  xix.  3), 

fast  often.  In  the  O.  T.  we  read  of  fasting  both  as  enjoined 
by  the  law  at  the  Day  of  Atonement  (Lev.  xxiii.  32),  and  as 
practised  b}''  people  in  times  of  trouble,  or  as  an  accompaniment 
of  penitence  (e.  g.  Jonah  iii.  7).  But  the  Rabbis  had  added  to  the 
frequency  of  the  fasts.     The  word  '  often  '  in  our  texts  points  to 


1 86  ST.  LUKE  5.  34-36 

34  thine  eat  and  drink.     And  Jesus  said  unto  them,  Can  ye 
make  the  sons  of  the  bride-chamber  fast,  while  the  bride- 

35  groom  is  with  them  ?     But   the   days  will  come ;   and 
when  the  bridegroom  shall  be  taken  away  from  them, 

36  then  will  they  fast  in  those  days.     And  he  spake  also  a 
parable  unto  them ;  No  man  rendeth  a  piece  from  a  new 

this  excess  of  fasting.     The  Pharisee  in  the  parable  boasts  of  fast- 
ing twice  a  week  (Luke  xviii.  12). 

"but  tlune  eat  and  drink.  It  is  not  denied  that  they  ever 
fasted  ;  but  neither  is  it  asserted.  There  is  no  saying  of  Jesus 
requiring  or  commending  fasting.  Once  he  speaks  of  it  as  a 
practice  of  his  disciples  which  he  assumes  to  be  carried  on,  and 
then  he  forbids  ostentation  in  regard  to  it  (Matt.  vi.  16-18).  The 
recommendation  of  fasting  in  Mark  ix.  29  and  Matthew  xvii.  21 
disappears  from  the  Revisers'  Text,  as  it  is  not  found  in  the 
best  MSS. 

34.  sons  of  tlie  bride-chamber  :  wedding  guests  and  friends  of 
the  bride  or  bridegroom.  The  expression  '  sons  of  is  a  Hebraism 
denoting  people  closely  connected  with  anything,  e.  g.  a  '  son  of 
peace'  (x.  6),  'sons  of  this  world,'  and  'sons  of  light*  (xvi.  8). 

tbebrideg'room:  i.  e.  Jesus.  This  image  is  applied  to  our  Lord 
in  the  fourth  Gospel  (John  iii.  29),  where  it  is  attributed  to  John 
the  Baptist ;  it  is  also  found  applied  to  Christ  in  the  Revelation 
(xviii.  23).  The  image  and  the  use  of  it  here  made  by  Jesus 
indicate  the  sunny  joyousness  of  his  early  ministry.  He  is  not 
yet  '  the  man  of  sorrows.'  His  ministry  opens  in  gladness,  like 
a  wedding  festival,  the  villagers'  delight.     But  see  next  verse. 

35.  This  verse  shews  that  already  the  shadow  of  the  cross  is 
before  our  Lord.  The  first  mutterings  of  opposition  have  begun  ; 
he  sees  that  this  can  end  but  in  one  way,  for  he  has  determined 
on  a  course  that  must  provoke  growing  antagonisms. 

then  will  they  fast :  not  as  a  rite,  nor  by  rule  ;  not  as  pen- 
ance, but  as  the  natural  result  of  grief.  Christ's  presence  pre- 
cludes fasting ;  his  departure  will  bring  the  mourning  that  fasting 
expresses. 

36.  parable.  Our  Lord's  parables  consist  of  appeals  to  facts 
of  nature  or  to  customs  common  among  men,  by  comparison  with 
which  it  should  be  seen  that  what  he  says  is  natural  or  reasonable, 
and  therefore  should  not  be  rejected  as  unbelievable.  Thus  they 
are  very  different  from  fables,  which  are  often  unnatural  and  even 
impossible.  It  is  of  the  essence  of  the  parable  that  it  should  be 
recognized  at  once  as  what  cannot  be  denied  in  every-day  life. 
Then  it  serves  as  more  than  an  illustration,  as  an  argument  from 
analogy.      It  is  often  introduced  with  the  formula  '  What  man ' 


ST.  LUKE    5.  7,>j—G.   i  187 

garment  and  putteth  it  upon  an  old  garment;  else  he 
will  rend  the  new,  and  also  the  piece  from  the  new  will 
not  agree  with  the  old.     And  no  man  putteth  new  wine  37 
into  old  wine-skins  j    else  the   new  wine  will  burst  the 
skins,   and   itself  will   be   spilled,    and   the   skins   will 
perish.   But  new  wine  must  be  put  into  fresh  wine-skins.  38 
And  no  man  having  drunk  old  7m'ne  desireth  new :  for  39 
he  saith.  The  old  is  good. 

Now  it  came  to  pass  on  a  sabbath,  that  he  was  going  6 
through  the  cornfields;  and  his  disciples  plucked  the 
ears  of  corn,  and  did  eat,  rubbing  them  in  their  hands. 

would  do  so  and  so  ?  or  *  No  man'  would  do  this  or  that,  to  lead 
on  to  the  thought  that  what  is  not  to  be  seen  in  the  world  because 
it  is  unnatural  or  unreasonable  should  not  be  expected  in  religioUo 
a  piece  from  a  new  g'arment.  Mark  (ii.  21)  has  *,a  piece  of 
undressed  cloth/  which  explains  the  action.  The  raw,  unshrunk 
material  in  shrinking  drags  at  the  stiff,  old  garment  and  so  tears  it. 

37.  new  wine,  &c.  It  has  been  suggested  that  the  old  wine- 
skin would  contain  dregs  which  would  start  the  ferment  again  in 
the  new  wine  ;  if  the  fermenting  process  had  not  been  stopped  it 
would  burst  any  wine-skins,  new  or  old. 

These  two  parables  teach  the  incompatibility  of  the  new  life 
Christ  brings  with  the  old  life  previously  lived.  Its  immediate 
application  is  to  Judaism.  In  the  first  parable  the  old  is  the 
principal  thing ;  Christianity  cannot  serve  merely  to  patch  up 
Judaism,  In  the  second,  the  new  is  the  principal  thing ;  this  new 
life  cannot  be  contained  in  the  old  forms  of  effete  customs. 

39.  An  illustration  of  the  clinging  to  the  old,  and  so  refusing  to 
accept  the  new,  commonly  seen  in  the  world, 

vi.  1-5.  Plucking  com  on  the  sabbath.  On  a  sabbath  day,  while 
Jesus  is  walking  through  a  cornfield,  his  disciples  pluck  ears  of 
corn  and  eat  them.  Some  of  the  Pharisees  complain  of  this  as 
sabbath-breaking.  Jesus  replies  by  appealing  to  the  instance  of 
David  and  his  followers  eating  shewbread  when  hungry,  and  so 
placing  human  need  above  ritual  law.  As  the  Son  of  man  he 
claims  to  be  lord  of  the  sabbath. 

1.  plucked  the  ears  of  corn,  &c.  There  was  no  objection  to 
the  act,  which  was  expressly  permitted  in  the  law  (see  Deut.  xxiii. 
25).     The  objection  was  to  *  sabbath-breaking.' 

rubbing  them,  &c.  :  only  mentioned  by  Luke,  a  further  act 
which  the  Rabbis  regarded  as  labour. 


i88  ST.  LUKE   6.  2-5 

2  But  certain  of  the  Pharisees  said,  Why  do  ye  that  which 

3  it  is  not  lawful  to  do  on  the  sabbath  day  ?  And  Jesus 
answering  them  said,  Have  ye  not  read  even  this,  what 
David  did,  when  he  was  an  hungred,  he,  and  they  that 

4  were  with  him ;  how  he  entered  into  the  house  of  God, 
and  did  take  and  eat  the  shewbread,  and  gave  also  to 
them  that  were  with  him;,  which  it  is  not  lawful  to  eat 

5  save  for  the  priests  alone  ?  And  he  said  unto  them, 
The  Son  of  man  is  lord  of  the  sabbath. 


2.  not  lawful :  i.  e.  though  not  expressly  forbidden,  still  con- 
sidered constructively  unlawful,  because  reckoned  a  breach  of  the 
law  forbidding  labour  on  the  sabbath.  It  was  treated  as  a  kind  of 
reaping  and  winnowing,  agricultural  work  not  allowed  on  the 
sabbath. 

3,  4.  what  David  did,  &c.  The  incident  is  taken  from  i  Samuel 
xxi.  1-6,  where  we  read  how  David  came  to  Nob  demanding  bread 
from  the  priest  Ahimelech,  who  replied  that  he  had  none  but  the 
sacrificial  bread  which  only  priests  were  allowed  to  eat,  but  on 
David's  demanding  that,  gave  it  him.  Here  then  was  a  distinct 
breach  of  law ;  yet  the  necessity  of  hunger  was  allowed  to 
override  the  law.  Our  Lord's  appeal  takes  the  form  of  an  argu- 
■mentuni  ad  homines.  The  Pharisees  would  not  dare  to  impugn 
David's  action  ;  then  why  should  they  object  to  Christ's  disciples 
breaking  another  law— if  so  their  action  were  to  be  regarded— to 
satisfy  their  hunger  ? 

shewbread:  *  loaves  exhibited' — twelve  loaves  deposited 
weekly  on  a  table  in  the  '  holy  place  '  of  the  temple  provided  for 
the  purpose,  and  renewed  weekly,  being  eaten  by  the  priests  at 
the  end  of  the  week  (see  Lev.  xxiv.  5-9). 

5.  This  verse  reads  like  a  personal  claim  on  the  part  of  our 
Lord  to  deal  with  the  sabbath  as  he  will.  But  (i)  in  Matthew 
(xii.  8)  we  read  '  Fo/  the  Son  of  man,'  &c.,  as  a  truth  that  should  be 
evident  on  the  statement  of  it ;  and  [2)  Mark  (ii.  27)  inserts  '  The 
sabbath  was  made  for  man,  and  not  man  for  the  sabbath '  before 
the  words  about  the  Son  of  man.  Therefore  it  seems  that  it  is 
primarily  as  Son  of  man,  in  his  full  realization  of  the  dignity  and 
rights  of  man,  that  Jesus  is  lord  of  the  sabbath.  When  man  rises 
to  his  true  position  he  is  superior  to  ritual  laws  and  can  dispose 
of  them  according  to  his  own  judgement.  And  j-et  our  Lord 
hints  at  his  higher  dignitj',  as  in  the  claim  to  forgive  sins.  He  is 
no  ordinary  man,  but  the  Son  of  man,  who  is  lord  of  the  sabbath. 


ST.  LUKE  6.  6-10  189 

And   it  came  to  pass  on  another   sabbath,  that   he    6 
entered  into  the  synagogue  and  taught :   and  there  was 
a  man  there,  and  his  right  hand  was  withered.     And  the    7 
scribes  and  the  Pharisees  watched  him,  whether  he  would 
heal  on  the  sabbath ;  that  they  might  find  how  to  accuse 
him.     But  he  knew  their  thoughts ;  and  he  said  to  the   8 
man  that  had  his  hand  withered,  Rise  up,  and  stand 
forth  in  the  midst.    And  he  arose  and  stood  forth.    And    9 
Jesus  said  unto  them,  I  ask  you,  Is  it   lawful  on  the 
sabbath  to  do  good,  or  to  do  harm  ?  to  save  a  life,  or  to 
destroy  it  ?      And  he  looked  round  about  on  them  all,  10 
and  said  unto  him,  Stretch  forth  thy  hand.     And  he  did 


vi.  6-1 1.  Cunng  a  tnan's  withered  hand  on  the  sabbath.  On 
another  sabbath,  while  Jesus  is  teaching  in  the  synagogue,  his 
critics  watch  to  see  if  he  will  cure  a  man  with  a  withered  hand. 
Knowing  their  thoughts,  he  bids  the  man  stand  up,  and  then  asks 
whether  it  is  right  to  do  good  or  to  do  harm  on  the  sabbath. 
Jesus  then  tells  the  man  to  stretch  out  his  hand ;  he  does  so,  and 
it  is  healed.  The  Pharisaic  party,  greatly  enraged,  consult  together 
as  to  what  they  shall  do  with  Jesus. 

6.  anotlier  saTibath :  not  necessarily  the  next  sabbath.  The 
two  sabbath  incidents  are  brought  together.  The  second  incident 
aggravates  the  offence,  because  (i)  it  is  committed  by  Jesus 
himself,  while  the  first  was  his  disciples'  action  ;  (2)  committed 
deliberately  ;  and  (3)  in  the  scene  of  sabbath  worship. 

the  synagogue:  the  Capernaum  synagogue,  where  he  was 
accustomed  to  attend. 

right  hand:  this  only  specifically  noted  by  Luke  the  phy- 
sician, shewing  that  the  man  was  the  more  helpless. 

*J.  to  accuse  him.     The  critics  have  now  become  antagonists. 

8.  knew  their  thoughts.  Jesus'  power  of  thought-reading  is 
frequently  mentioned. 

9.  to  save  a  life.  The  Rabbis  admitted  that  the  sabbath  might 
be  broken  when  life  was  endangered.  But  Christ's  opponents 
would  deny  that  to  be  the  case  with  a  man  who  only  had 
paralysis  of  the  hand.  Still  the  cure  was  in  that  direction,  and 
in  striking  contrast  to  what  Jesus  next  referred  to. 

to  destroy  it :  a  hint  of  the  dark  thoughts  already  hatching 
in  his  opponents'  hearts.  Would  not  such  thoughts  desecrate 
the  sabbath  more  than  deeds  of  mercy  ? 


I90  ST.  LUKE   G.  11-14 

11  so:  and  his  hand  was  restored.  But  they  were  filled 
with  madness  ;  and  communed  one  with  another  what 
they  might  do  to  Jesus. 

12  And  it  came  to  pass  in  these  days,  that  he  went  out 
into  the  mountain  to  pray ;  and  he  continued  all  night 

13  in  prayer  to  God.  And  when  it  was  day,  he  called  his 
disciples  :  and  he  chose  from  them  twelve,  w^hom  also  he 

14  named  apostles  ;   Simon,  whom  he  also  named  Peter, 

11.  filled  with,  madness,  &c.  Jesus  had  defied  the  Pharisaic 
party.  We  have  had  five  grounds  of  complaint :  (i)  the  claim 
to  forgive  sins,  (2)  consorting  with  people  of  ill  repute,  (3)  Jesus 
sanctioning  his  disciples'  neglect  of  fasting,  (4)  two  cases  of  sup- 
posed sabbath-breaking — the  greatest  of  offences  in  the  eyes  of 
rabbinism.  The  result  is  enraged  antagonism  and  a  consultation 
of  the  Pharisaic  party  as  to  how  to  deal  with  the  Offender. 

vi.  12-19.  77!^  choice  of  the  Twelve.  About  this  time,  after 
spending  a  night  on  the  mountain  in  prayer,  Jesus  calls  his 
disciples  to  him  and  selects  twelve  of  them,  whom  he  designates 
apostles.  The  names  of  the  Twelve  are  here  given.  On  his 
descent  to  a  level  place  many  people  from  as  far  south  as  Judaea 
and  as  far  north  as  Tyre  and  Sidon  come  to  hear  him  or  to  be 
healed  of  diseases ;  he  heals  all  who  seek  him  for  the  purpose. 

12.  all  niglit  in  prayer.  This  must  be  connected  with  what 
follows.  Jesus  spent  a  whole  night  in  prayer  previous  to  the 
momentous  choice  of  his  twelve  apostles,  as  a  preparation  for 
making  the  selection. 

13.  called  his  disciples,  who  must  have  been  near,  probably 
awaiting  him  on  the  mountain,  for  we  read  after  this  of  his  descent 
to  lower  ground  (verse  17). 

twelve :  according  to  the  twelve  tribes  of  Israel,  though  not 
one  from  each  tribe. 

apostles.  The  Greek  word  means  'messengers,*//?.  *  people 
sent  forth.*  It  is  used  in  Herodotus,  e.  g.  for  a  messenger  to 
Miletus  {History,  i.  21),  and  in  the  LXX  by  Abijah  the  prophet 
in  declaring  his  mission  from  God  to  Jeroboam's  wife  (i  Kings 
xiv.  6).  In  Hebrews  (iii.  i)  Jesus  is  called  'the  Apostle  .  .  , 
of  our  confession,'  as  one  sent  by  God.  It  is  common  in  Acts  and 
the  Epistles  as  a  designation  of  the  Twelve,  and  sometimes  used 
there  in  a  wider  sense  for  messengers  from  the  churches,  or 
missionaries,  for  James,  Barnabas,  Andronicus,  and  Junias.  The 
case  of  Paul  is  distinct,  as  he  himself  declares  (Gal.  i.  i  ff".). 
The  Twelve  are  rarely  called  apostles  in  the  Gospels,  and  only 


ST.  LUKE  6.  15  •       191 

and  Andrew  his  brother,  and  James  and  John,  and  PhiHp 
and  Bartholomew,  and  Matthew  and  Thomas,  and  James  15 
the  son  of  Alphseus,  and  Simon  which  was  called  the 

in  the  present  passage  by  Christ  himself.  Dr.  Hort  suggested 
that  the  word  is  not  used  here  in  an  official  sense,  as  a  title  of 
men  in  a  certain  office,  but  in  the  general  sense  of  messengers  or 
missionaries.  In  Matthew  (ix.  36 — x.  i)  the  sending  out  of  the 
Twelve  follows  immediately  on  an  account  of  our  Lord's  com- 
passion for  the  shepherdless  multitude,  people  who  are  like  a 
plenteous  harvest-field  while  the  reapers  are  few.  It  would  seem 
then  that  the  immediate  purpose  of  the  selection  was  to  send 
the  Twelve  out  on  a  preaching  tour  in  Galilee.  But  they  were 
in  training  for  a  larger  ministry. 

14.  First  we  have  the  four  fishermen,  the  four  men  whom 
Jesus  first  called  to  follow  him,  two  pairs  of  brothers,  and 
formerly  partners  together  in  their  fishing  business  (cf.  v.  10). 

Simon.     This  name  appears  first  in  all  the  lists. 

Peter :  meaning  a  stone,  or  a  rock.  It  is  not  asserted  that 
the  name  was  given  on  this  occasion.  Our  Lord  appears  to  have 
conferred  it  later,  on  the  occasion  of  the  apostle's  great  confession 
(Matt.  xvi.  18). 

James  and  John.  James  is  always  named  before  John, 
apparently  as  the  senior.  He  must  have  been  a  prominent  man 
in  early  apostolic  times,  as  he  was  the  one  apostle  whom  Herod 
selected  for  execution  to  mark  his  disapproval  of  Christianity. 

Pliilip  :  according  to  John,  from  Bethsaida,  the  town  of 
Peter  and  Andrew  (John  i.  44). 

Bartholomew :  commonly  supposed  to  be  Nathanael  men- 
tioned in  John,  because  (i)  while  the  name  Nathanael  does  not 
appear  in  the  Synoptics,  the  name  Bartholomew  is  not  found  in  the 
fourth  Gospel,  and  Nathanael  is  there  associated  with  apostles 
(John  xxi.  2)  ;  (2)  both  are  associated  with  Philip— in  John  (i.  45), 
Philip  brings  Nathanael  to  Jesus  ;  in  the  Synoptics  Bartholomew  is 
named  next  to  Philip  ;  (3)  the  name  Bartholomew,  meaning  '  son 
of  Tholmai,*  reads  like  a  surname,  e.  g.  '  Simon,  son  of  John.' 

15.  Matthew :  probably  the  same  as  Levi,  whose  call  has  been 
described  (see  note  on  v.  27). 

Thomas.  Nothing  is  said  of  him  in  the  Synoptics ;  he 
appears  several  times  in  the  fourth  Gospel  (xi.  16,  xiv.  5,  xx.  24- 
29,  xxi.  2). 

James  the  son  of  Alphsens:  probably  the  same  as  'James 
the  little'  (Mark  xv.  40),  therefore  a  short  man.  Certainly  not 
the  same  as  'James  the  Lord's  brother,'  for  as  yet  his  brothers 
did  not  believe  in  him  (John  vii.  5\ 

Simon  .  .  .  the  Zealot :  formerly  of  the  party  of  the  Zealots, 


192  ST.  LUKE   6.  16-20 

16  Zealot,  and  Judas  the  son  of  James,  and  Judas  Iscariot, 

1 7  which  was  the  traitor ;  and  he  came  down  with  them, 
and  stood  on  a  level  place,  and  a  great  multitude  of  his 
disciples,  and  a  great  number  of  the  people  from  all 
Jud^a  and  Jerusalem,  and  the  sea  coast  of  Tyre  and 
Sidon,  which  came  to  hear  him,  and  to  be  healed  of 

18  their  diseases  ;  and  they  that  were  troubled  with  unclean 
J  9  spirits  were  healed.      And  all  the  multitude  sought  to 

touch  him  :  for  power  came  forth  from  him,  and  healed 
them  all. 
20      And  he  lifted  up  his  eyes  on  his  disciples,  and  said. 


a  fanatical   party  prepared   to   throw   off  the    Roman  yoke  by 
violence,  always  ready  for  insurrection. 

16.  Judas  the  son  of  James :  Matthew  (x.  3)  and  Mark  (iii.  18) 
have  'Thaddaeus,'  evidently  another  name  for  the  same  man. 

Iscariot:  'man  of  Kerioth,'  a  place  in  Judah  mentioned 
in  Joshua  xv.  25  ;  probably  he  was  the  only  man  from  the  south 
countrj',  all  the  other  apostles  being  Galilseans. 

17.  a  level  place:  not  necessarily  a  plain;  it  is  not  to  be 
assumed  that  this  was  at  the  bottom  of  the  mountain.  In 
Matthew's  (v.  i)  account  of  the  discourse  that  follows,  it  is  said 
to  be  given  on  the  mountain.  It  may  have  been  on  a  level  spot 
among  the  hills. 

Judaea  .  .  .  Tyre  and  Sidon:  the  fame  of  Jesus  having 
spread  to  the  extreme  north  and  south  of  Palestine. 

vi.  20-26.  Here  we  have  Luke's  version  of  what  we  call  *  The 
Sermon  on  the  Mount.'  It  not  only  differs  from  that  in  Matthew 
(v-vii)  in  many  details,  as  we  shall  see  ;  it  also  contains  much 
less  matter.  In  particular  it  omits  the  passages  dealing  with  the 
law  as  superseded  by  the  teaching  of  Christ,  and  it  lays  more 
stress  on  love  and  mercy.  Some  portions  of  the  larger  collection 
of  teachings  in  Matthew  occur  in  other  parts  of  Luke  later  on. 

The  Beatitudes  and  Lamentations.  Jesus  begins  his  discourse 
to  his  disciples  by  uttering  four  sentences  of  blessing  on  them,  as 
(i)  the  poor,  (2)  those  who  hunger  now,  (3)  those  who  weep 
now,  (4)  those  who  are  persecuted.  He  bids  them  rejoice  in 
persecution  because  of  their  prospect  of  future  reward.  Then  he 
utters  four  lamentations,  on  (i)  the  rich,  (2)  those  now  full, 
(3)  those  who  now  laugh,  and  (4)  men  when  all  speak  well 
of  them. 


ST.  LUKE    6.   21,  22  193 

Blessed  are  ye  poor :  for  yours  is  the  kingdom  of  God, 
Blessed  are  ye  that  hunger  now  :  for  ye  shall  be  filled.  2 1 
Blessed  are  ye  that  weep  now  :  for  ye  shall  laugh.  Blessed  22 
are  ye,  when  men  shall  hate  you,  and  when  they  shall 
separate  you  fro?n  their  company ^  and  reproach  you,  and 
cast  out  your  name  as  evil,  for  the  Son  of  man's  sake. 

20.  his  disciples.  The  discourse  is  to  Christ's  disciples,  not 
to  the  public  generally.     So  also  in  Matthew  (v.  i). 

Blessed :  the  keynote  of  the  discourse.  Jesus  begins  with 
felicitation,  declaring  who  are  truly  happy  and  congratulating 
them  on  the  fact, 

ye  poor.  The  phrase  is  general,  not  'the  poor  in  spirit,' 
as  in  Matthew.  Some  have  taken  it  as  a  sign  of  Luke's 
'Ebionitism,'  i.e.  his  sympathy  with  the  primitive  Jewish 
Christian  Church,  the  members  of  which  were  actually  poor,  and 
thought  of  themselves  as  the  humble  and  lowly  whom  God 
delighted  to  honour.  But  there  is  no  reason  to  doubt  that  our 
Lord  used  this  mode  of  address.  The  people  Jesus  saw  gathered 
about  him  were  socially  poor  for  the  most  part,  peasants  and 
fisherfolk.  It  is  significant  that  this  beatitude  stands  first.  In 
opposition  to  the  way  of  the  world,  that  secures  the  best  things 
to  wealth,  Jesus  offers  them  to  poverty,  not  necessarily  as 
rewards,  as  though  poverty  were  a  virtue,  for  that  could  onlj' 
be  the  case  if  it  were  chosen  voluntarily,  as  in  the  case  of 
St.  Francis  wedded  to  poverty  as  a  bride.  The  idea  is  that  the 
poor,  hitherto  shut  out  of  many  good  things,  may  now  have  the 
best  of  all  things,  the  kingdom  of  God.  Their  poverty  is  no 
barrier ;  elsewhere  Jesus  shews  how  a  rich  man's  wealth  is 
a  barrier  to  his  obtaining  this  treasure,  not  on  God's  side, 
however,  but  on  his  own. 

21.  The  futurity  of  the  blessings  for  the  hungry  and  sorrowful 
is  here  indicated.  There  will  be  a  reversal  of  their  conditions. 
Again,  it  is  not  said  that  this  is  to  be  as  a  reward,  or  as  a  mere 
compensation  ;  but  the  great  fact  is  secured.  Note,  this  is  for 
Christ's  disciples,  to  whom  the  whole  discourse  is  addressed. 
Not  all  needy  and  sorrowing  people  will  have  fullness  and  joj', 
but  Christ's  disciples  who  sorrow  now  will  rejoice  hereafter. 

22.  separate  you:  Jewish  excommunication. 

your  name  as  evil:  calumnies.  Latin  writers  shew  how 
these  were  circulated  concerning  the  Christians.  Tacitus  refers 
to  Christianity  as  a  'pestilent  superstition,'  and  to  Christians 
as  '  men  of  the  worst  character  and  deser\'ing  the  severest 
punishment'    {Annals,  xv.   44).      Pliny  hints  at  the  possibility 

O 


194  ST.  LUKE   6.  23-26 

23  Rejoice  in  that  day,  and  Xez^  for  Joy,  for  behold,  your 
reward  is  great  in  heaven  :  for  in  the  same  manner  did 

24  their  fathers  unto  the  prophets.     But  woe  unto  you  that 

25  are  rich !  for  ye  have  received  your  consolation.  Woe 
unto  you,  ye  that  are  full  now !  for  ye  shall  hunger.  Woe 
unto  you^  ye  that  laugh  now  1   for  ye  shall  mourn  and 

26  weep.  Woe  unto  you,  when  all  men  shall  speak  well  of 
you  !  for  in  the  same  manner  did  their  fathers  to  the  false 
prophets. 

of  'secret  crimes'  among  the  Christians.  Later  they  were 
credited  with  the  foulest  wickedness — incest,  murder,  canni- 
balism, and  persecuted  as  '  enemies  of  the  human  race '  {Epistle 
X.  96). 

23.  Rejoice,  &c.  This  was  realized  in  the  enthusiasm  of  the 
martyrs. 

24.  woe,  &c.  This  is  lamentation,  not  merely  denunciation; 
and  it  does  not  merely  pronounce  the  doom  of  the  prosperous 
as  such,  any  more  than  the  Beatitudes  promise  rewards  for  mere 
poverty  and  distress.  But  the  people  enjoying  plenty  and 
prosperity,  who  congratulate  themselves  that  all  will  be  well 
with  them  on  this  account,  are  warned  against  a  false  security. 
The  acquisition  of  ill-gotten  gains,  followed  by  sinful  self-indul- 
gence, calls  for  judgement ;  and  Jesus  knew  how  much  of  the 
prosperity  of  his  day  was  stained  with  these  evil  practices.  The 
association  is  too  common  in  all  ages.  Compare  James's  de- 
nunciation of  the  rich  of  his  day  as  fraudulent  oppressors  of  their 
employes  (J as.  v.  r-6). 

26.  when  all  men  shall  speak  well  of  yon.  Jesus  warns 
against  universal  popularity,  too  often  got  by  pandering  to 
prejudice,  and  too  often  smothering  the  conscience  of  its  favourite 
and  blinding  him  to  the  vision  of  truth  and  God's  will. 

In  comparing  these  sayings  of  our  Lord  with  the  Beatitudes 
in  Matthew  (v.  3-12)  we  may  notice  first  the  following  points  of 
agreement  : — They  both  deal  with  the  question  of  the  summunt 
bonunt,  the  question  of  the  true  road  to  happiness.  In  tracing  this 
out  they  agree  in  rejecting  the  common  ways  of  worldly  ambition 
and  greed — power,  wealth,  popularity,  pleasure,  &c.,  and  point  to 
quiet,  lowly  paths.  In  particular  they  both  deal  with  poverty, 
sorrow,  hunger,  and  persecution  as  characteristics  of  the  road  to 
blessedness. 

In  the  second  place  we  may  observe  the  serious  points  of 
divergence  between  the  two  accounts: — (i)  Matthew  has  eight 


ST.  LUKE   6.  27,  2S  195 

But  I  say  unto  you  which  hear,  Love  your  enemies,  37 
do  good  to  them  that  hate  you,  bless  them  that  curse  28 

beatitudes  ;  Luke  has  but  four,  to  which  he  adds  four  corre- 
sponding lamentations,  not  found  in  Matthew.  (2)  Matthew's 
beatitudes  treat  of  moral  and  spiritual  conditions,  describing  '  the 
poor  in  spirit,'  those  who  *  hunger  and  thirst  a/ier  righteousness,' 
&c.  ;  Luke  only  refers  to  social  and  personal  conditions — the 
poor,  those  who  hunger  now,  &c.  (3)  In  Matthew  the  form 
of  address  is  in  the  third  person— *  Blessed  are  they,'  &c.  ;  in 
Luke  it  is  in  the  second  person — *  Blessed  are  ye,'  &c.  Com- 
mentators differ  as  to  which  is  the  more  original  form  of  the 
utterances.  Some  give  the  preference  to  Matthew's  as  being 
the  more  spiritual  and  Christlike,  and  assert  that  Luke  or  the 
compiler  he  followed  converted  them  to  what  we  might  call  his 
socialistic  ends.  But  that  is  to  allow  of  a  daring  liberty  having 
been  taken  in  the  primitive  church  with  the  most  important  of 
our  Lord's  utterances,  changing  their  drift  and  intention — surely 
an  improbable  hypothesis.  Others  give  the  preference  to  Luke's 
version,  and  take  Matthew's  as  an  expansion  of  the  original  utter- 
ances with  additions  from  sayings  of  Jesus  on  various  occasions, 
and  explanations  of  what  was  seen  to  be  the  deeper  spiritual 
meaning  of  his  brief  words.  The  address  in  the  second  person 
rather  indicates  the  primitive  form.  But  that  both  forms  of  the 
Beatitudes  were  originated  by  our  Lord  himself  on  two  different 
occasions  must  be  allowed  as  a  possible  explanation.  If  so,  Luke's 
as  the  simpler  series,  dealing  more  with  external  and  social 
conditions,  would  come  first,  Matthew's  as  the  more  spiritual 
treatment  following  and  revealing  deeper  meanings.  But  possibly 
Matthew  and  Luke  had  obtained  different  versions  of  the  Beati- 
tudes from  two  different  sources,  neither  intentionally  altered, 
but  each  representing  the  facet  of  our  Lord's  teaching  that  most 
struck  some  disciple. 

vi.  27-38.  On  loving  our  enemies,  being  tnerciful  and  generous. 
Jesus  bids  his  people  love  their  enemies  and  return  good  for  ill, 
giving  to  all  who  ask,  and  following  out  the  *  golden  rule '  of 
doing  to  others  as  we  wish  them  to  do  to  us.  It  is  nothing 
merely  to  render  good  for  good,  or  to  lend  where  we  expect 
a  return  ;  even  sinners  do  as  much.  But  to  love  our  enemies 
and  lend  without  ever  despairing  will  prove  us  sons  of  the  Most 
High,  who  acts  thus  generously  to  good  and  bad  alike.  Merciful- 
ness is  commended  as  godlike.  We  are  warned  not  to  judge 
or  condemn  others  that  we  may  not  suffer  a  like  fate  ;  but  to  be 
generous  in  our  treatment  of  people,  because  as  we  deal  with 
them  we  shall  be  dealt  with  ourselves. 

27.  you  which  hear  :  a  peculiar  phrase,  awakening  attention 

O   2 


196  ST.  LUKE    6.  29-34 

39  you,  pray  for  them  that  despitefully  use  you.  To  him 
that  smiteth  thee  on  the  one  cheek  offer  also  the  other ; 
and  from  him  that  taketh  away  thy  cloke  withhold  not 

30  thy  coat  also.  Give  to  every  one  that  asketh  thee  ;  and 
of  him  that  taketh  away  thy  goods  ask  them  not  again. 

.^i  And  as  ye  would  that  men  should  do  to  you,  do  ye  also 

32  to  them  likewise.  And  if  ye  love  them  that  love  you, 
what  thank  have  ye?  for  even  sinners  love  those  that 

33  love  them.  And  if  ye  do  good  to  them  that  do  good  to 
you,  what  thank  have  ye  ?  for  even  sinners  do  the  same. 

34  And  if  ye  lend  to  them  of  whom  ye  hope  to  receive, 
what  thank  have  ye  ?  even  sinners  lend  to  sinners,  to 

to  an  apparent  paradox,  and   requiring  that   attention   if  what 
follows  is  to  be  understood. 

29.  smitetli :  a  strong  word,  meaning  not  merely  an  insolent 
slap  of  the  cheek,  but  a  heavy  blow. 

offer  also  the  other.  To  take  this  literally  would  be 
grotesque,  and  the  action  mere  buffoonery.  Jesus  expects  iis  to 
understand  him  with  some  imagination  and  common  sense.  The 
principle  of  non-resistance  is  illustrated  by  the  example  of  an 
extreme  instance  ;   this  is  the  very  opposite  to  hitting  back, 

cloke  :  the  outer  garment. 

coat :  the  inner  garment,  shirt  or  tunic.  In  Matthew  (v.  40) 
the  order  in  which  the  garments  are  mentioned  is  reversed,  the 
coat  being  taken  first,  and  the  action  is  described  as  a  process  at 
law,  the  garments  being  sued  for  successively. 

31.  Parallels  to  the  'golden  rule'  have  been  pointed  out  in 
Tobit  iv.  15  :  'What  thou  thyself  hatest,  do  to  no  man,'  and  the 
Stoic  saying,  '  What  thou  dost  not  wish  done  to  thee,  do  not 
to  another.'  There  is  a  similar  Buddhist  precept.  But  these  are 
negative;  our  Lord's  positive  maxim  goes  much  further.  The 
language  is  varied,  but  still  positive,  in  Matthew  (vii.  12):  'All 
things  therefore  whatsoever  ye  would  that  men  should  do  unto 
you,  even  so  do  ye  also  unto  them,'  with  the  characteristic 
addition  in  this  more  Jewish  Gospel,  '  for  this  is  the  law  and  the 
prophets,'  not  found  in  Luke,  a  Gospel  for  Gentiles. 

32.  what  thank:  lit.  'grace'  or  'favour,'  i.e.  gracious  re- 
cognition. 

sinners.  The  meaning  is  '  notorious '  sinners,  people  of  ill 
repute,    Matthew  has  *  publicans'  here  and  '  Gentiles'  in  the  next 


ST.   LUKE    6.   35-39  ^97 

receive  again  as  much.     But  love  your  enemies,  and  do  35 
them  good,  and  lend,  never  despairing  ;  and  your  reward 
shall  be  great,  and  ye  shall  be  sons  of  the  Most  High : 
for  he  is  kind  toward  the  unthankful  and  evil.      Be  ye  36 
merciful,  even  as  your  Father  is  merciful.     And  judge  37 
not,  and  ye  shall  not  be  judged  :  and  condemn  not,  and 
ye  shall  not  be  condemned :   release,  and  ye   shall  be 
released :   give,  and  it  shall  be  given  unto  you ;  good  38 
measure,  pressed  down,  shaken  together,  running  over, 
shall  they  give  into  your  bosom.     For  with  what  measure 
ye  mete  it  shall  be  measured  to  you  again. 

And  he  spake  also  a  parable  unto  them.  Can  the  blind  39 

35.  never  despairing:  an  important  change  of  rendering 
in  the  R.V.  The  A.V.  had  'hoping  for  nothing  again,'  i.e. 
lending  without  expecting  a  return.  But  the  Greek  word  is 
never  found  in  that  sense,  and  always  in  some  such  sense  as  that 
of  the  Revisers.  Another  reading  gives  us  'despairing  of  no 
one'  with  essentially  the  same  meaning,  i.e.  to  be  kind  to  and 
help  the  people  who  seem  to  be  most  hopeless,  never  despairing 
of  them. 

37.  judge  not:  a  condemnation  of  censoriousness.  It  has  no 
relation  to  the  duties  of  magistrates.  Jesus  is  not  speaking  to 
magistrates,  and  evidently  his  language  is  concerned  with  conduct 
in  private  life.  There  is  a  similar  saying  of  Hillel — 'Judge  not 
thy  neighbour  until  thou  comest  into  his  place.'  Cf.  James 
iv.  12 — 'Who  art  thou  that  judgest  thy  neighbour? ' — probably  an 
echo  of  Christ's  words  here ;  cf.  also  Romans  ii.  i. 

38.  good  measure,  &c. :  the  metaphor  is  taken  from  corn- 
dealing. 

into  your  bosom     The  large,  loose  pocket  made  in  the  cloak 
by  drawing  it  up  to  a  deep  fold  above  the  girdle. 

vi.  39-45.  On  blind  guides,  the  mote  and  the  beam,  trees  and 
their  fruit.  Blind  men  cannot  safely  guide  other  blind  men.  The 
pupil  is  not  to  be  expected  to  outrun  his  teacher.  How  unseemly 
it  is  to  observe  the  mote  in  a  brother's  eye  and  ignore  the  beam 
in  your  own  eye  !  The  latter  must  first  be  removed  if  any  attempt 
is  to  be  made  to  take  away  the  former.  Good  and  bad  trees  all 
bear  fruit  according  to  their  quality.  You  cannot  get  figs  and 
grapes  from  thorns  and  brambles.  So  every  mr.n  brings  out  in 
life  and  speech  only  what  he  has  been  first  treasuring  in  his  own 
heart. 


198  ST.  LUKE    6.  40-42 

guide  the  blind?   shall  they    not  both  fall  into  a  pit? 

40  The  disciple  is  not  above  his  master  :  but  every  one  when 

41  he  is  perfected  shall  be  as  his  master.  And  why  be- 
holdest  thou  the  mote  that  is  in  thy  brother's  eye,  but 

42  considerest  not  the  beam  that  is  in  thine  own  eye?  Or 
how  canst  thou  say  to  thy  brother,  Brother,  let  me  cast 
out  the  mote  that  is  in  thine  eye,  when  thou  thyself 
beholdest  not  the  beam  that  is  in  thine  own  eye  ?    Thou 


39.  the  blind.  If  to  be  connected  with  what  goes  before,  the 
idea  confirms  the  rebuke  of  judging  others.  It  also  prepares  for 
what  follows  in  the  *  parable '  of  the  mote  and  the  beam.  They 
who  are  themselves  blind  will  only  injure  others  if  they  attempt 
to  set  them  in  the  right  way.  There  is  no  immediate  reference 
to  the  scribes  and  Pharisees  here,  as  there  is  in  another  place 
where  Jesus  calls  them  'blind  guides'  (Matt,  xxiii.  16),  'fools 
and  blind'  (verse  17),  &c.  In  the  present  case  the  admonition  is 
for  his  own  followers. 

a  pit :  one  of  the  unfenced  wells,  tanks,  and  quarries  that 
abound  in  Palestine. 

40.  master :  lit.  '  teacher,'  the  master  of  pupils,  not  the  master 
of  a  house,  or  of  servants. 

perfected :  lit.  '  quite  adjusted,'  '  equipped,'  *  finished,'  as  we 
say.  This  word  is  emphatic.  The  sentence  admits  of  various 
readings  ;  but  that  is  to  be  preferred  which  retains  the  emphasis, 
thus — *  When  he  is  finished,  every  disciple  will  be  like  his  teacher.' 
The  idea  of  the  verse  is  that  the  pupil  is  not  to  be  expected  to  go 
beyond  his  teacher ;  his  best  attainment  is  for  him  just  to  come 
up  to  ttie  instructor.  If  then  the  teacher  is  but  a  blind  guide, 
what  but  blindness  can  be  expected  in  the  pupil  ?  Possibly  the 
saying  was  proverbial,  for  our  Lord  gives  it  another  turn  in 
Matthew  x.  25,  where  he  says  :  '  It  is  enough  for  the  disciple 
that  he  be  as  his  master,'  indicating  that  his  followers  must 
expect  persecution  if  he  receives  it.  Cf.  also  John  xiii.  i6 
and  XV.   20. 

41.  mote:  lit.  any  'dry  fragment.' 

thy  brother.  The  thought  that  he  is  a  brother  should  check 
censoriousness.  This  is  an  indication  that  the  precepts  are 
framed  for  domestic  and  social  life,  not  directly  at  all  events  for 
civil  government. 

beam.  The  Greek  word  means  '  main  beam,'  used  for 
supporting  the  floor  or  the  centre  of  the  roof,  and  therefore  it 
indicates  an  especially  large  beam. 


ST.  LUKE    6.  43-45  199 

hypocrite,  cast  out  first  the  beam  out  of  thine  own  eye, 
and  then  shalt  thou  see  clearly  to  cast  out  the  mote  that 
is  in  thy  brother's  eye.     For  there  is  no  good  tree  that  43 
bringeth  forth  corrupt  fruit ;   nor  again  a  corrupt   tree 
that  bringeth  forth  good  fruit.     For  each  tree  is  known  44 
by  its  own  fruit.     For  of  thorns  men  do  not  gather  figs, 
nor  of  a  bramble  bush  gather  they  grapes.     The  good  45 
man  out  of  the  good  treasure  of  his  heart  bringeth  forth 
that  which  is  good;  and  the  evil  man  out  of  the  evil 
treasure  bringeth  forth  that  which  is  evil :  for  out  of  the 
abundance  of  the  heart  his  mouth  speaketh. 

42.  hypocrite.  In  classic  Greek  the  original  word  means  an 
'actor'  and  never  what  we  understand  by  an  'hypocrite';  on  the 
other  hand,  in  Biblical  Greek,  which  knows  nothing  of  the  drama, 
it  is  invariably  used  in  the  secondary  sense  of  one  who  acts 
a  false  part  in  life,  or  even  one  who  is  utterly  bad  apart  from  the 
notion  of  pretence.  The  latter  meaning  is  found  in  the  LXX 
of  Job  (xxxiv.  30,  and  xxxvi.  13)  for  the  'impious.'  But  in  the 
N.  T.  it  generally  carries  the  idea  of  pretence,  as  suggested  by 
our  word  'hypocrite.'  The  censorious  person  who  comes  as 
a  'candid  friend,'  indicating  his  brother's  minute  defect  while  he 
is  negligent  of  his  own  immeasurably  greater  fault,  thereby  proves 
his  zeal  for  perfection  to  be  insincere. 

see  clearly :  a  further  thought ;  if  it  is  well  to  help  a  brother 
to  be  free  from  his  minor  defects,  we  cannot  do  this  until  we  have 
cleared  ourselves  of  our  more  serious  evils. 

43.  for,  &c.  :  connecting  this  verse  with  what  precedes. 
Conduct  is  the  fruit  of  character.  Therefore  it  is  useless  to  think 
of  rendering  useful  service,  such  as  removing  the  mote  from 
a  brother's  eye,  while  our  own  life  is  corrupt.  But  the  saying 
is  of  universal  application,  conveying  one  of  the  fundamental 
ideas  of  our  Lord's  teaching. 

45.  treasure.  The  idea  is  of  storing  up,  valuing,  and  guarding, 
like  jewels  in  a  cabinet.  It  is  what  is  most  prized  and  held  most 
firmly  that  determines  the  outcome  of  the  life. 

heart:  always  used  in  Scripture  for  the  whole  inner  life, 
thought  and  will,  as  well  as  emotion. 

abundance :  i.  e.  that  which  abounds  in  the  heart ;  if  there 
is  much  good  with  a  little  evil  still  remaining,  the  outcome  will 
be  good  ;  if  there  is  a  preponderance  of  evil  within,  the  outcome 
will  be  evil.     Thus  main  tendencies  are  indicated.     In  this  world 


200  ST.  LUKE    6.  46-49 

46  And  why  call  ye  me,  Lord,  Lord,  and  do  not  the 

47  things  which  I  say  ?  Every  one  that  cometh  unto  me, 
and  heareth  my  words,  and  doeth  them,  I  will  shew  you 

48  to  whom  he  is  like  :  he  is  like  a  man  building  a  house, 
who  digged  and  went  deep,  and  laid  a  foundation  upon 
the  rock :  and  when  a  flood  arose,  the  stream  brake 
against  that  house,  and  could  not  shake  it :  because  it 

49  had  been  well  builded.  But  he  that  heareth,  and  doeth 
not,  is  like  a  man  that  built  a  house  upon  the  earth 


all  characters  are  more  or  less  mixed.  Nobody  is  wholly  good, 
nobody  wholly  bad.  But  each  is  accounted  good  or  bad,  and 
each  produces  good  or  bad  results  from  his  life  taken  as  a  whole, 
according  to  what  abounds  in  him. 

vi.  46-49.  The  hvo  houses.  Jesus  asks  why  people  who  do 
not  obey  him  hail  him  as  Lord.  Everybody  who  both  hears  his 
words  and  does  them  is  compared  to  a  man  who  digs  deep  for 
a  foundation,  and  thus  builds  his  house  on  the  rock,  so  that  when 
a  flood  rises,  the  torrent  of  which  breaks  against  it,  it  is  not 
shaken  ;  while  every  one  who  only  hears  without  doing  is  like 
a  man  building  on  the  earth  without  a  foundation,  whose  house 
falls  in  a  great  ruin  when  the  stream  breaks  on  it. 

46.  wliy  call  ye  me,  &c.  :  addressed  to  nominal  disciples, 
some  of  whom,  in  the  gathering  about  him,  Jesus  knew  were  not 
carrying  out  his  precepts. 

47.  heareth  .  .  ,  and  doeth.  The  parable  turns  entirely  on 
these  two  words.  The  first  is  necessary;  this  warning  only 
applies  to  those  who  hear  the  teachings  of  Christ,  not  to  the 
heathen.  The  second  determines  the  fate  of  all  such.  Those 
who  do  what  Christ  says  are  building  safely ;  those  who  do  not 
are  building  with  fatal  insecurity. 

48.  digged  .  .  .  deep.  The  form  of  the  parable  is  different  from 
the  version  of  it  in  Matthew,  where  it  turns  on  a  selection  of  sites, 
one  choosing  rock,  another  sand.  Here,  with  the  same  sort  of 
soil,  the  two  men  are  supposed  to  build  differently,  one  digging 
down  to  the  rock,  the  other  satisfying  himself  with  the  easier 
work  of  building  on  the  superficial  earth. 

a  flood  arose,  &c.  In  the  mountainous  country  of  Palestine, 
where  rain  only  comes  at  certain  seasons  and  then  in  great 
quantity,  it  soon  produces  a  roaring  torrent  where  all  was  dry 
before. 


ST.  LUKE    7.   I,  2  20I 

without  a  foundation ;  against  which  the  stream  brake, 
and  straightway  it  fell  in;  and  the  ruin  of  that  house 
was  great. 

After  he  had  ended  all  his  sayings  in  the  ears  of  the  7 
people,  he  entered  into  Capernaum. 

And  a  certain  centurion's  servant,  who  was  dear  unto  2 

49.  eartli  without  a  foundation :  level  and  soft,  and  therefore 
easy  to  build  upon,  possibly  the  deposit  of  a  former  flood,  at  the 
sight  of  which  a  wise  man  would  take  warning.  The  new  flood 
sweeps  it  all  away  down  to  the  rock. 

straightway:  a  very  common  word  in  Mark,  much  less 
frequent  in  Luke.  It  indicates  that  the  destruction  is  quickly 
brought  about  by  a  torrent  suddenly  sweeping  down  from  the 
mountain,  the  effect  of  one  rain-storm.  There  is  no  time  to 
remove  the  house  or  underpin  it  with  a  deeper  foundation. 

great.  The  word  is  in  an  emphatic  place.  The  greater  the 
house  the  greater  its  ruin  ;  the  louder  the  pretence  of  discipleship 
in  the  call  '  Lord,  Lord,*  the  deeper  the  shame  of  failure.  But 
in  any  case  the  ruin  is  great  because  it  is  complete  ;  not  merely 
cracked  walls  or  the  loss  of  adjuncts,  but  the  overthrow  of  the 
whole  house. 

vii.  i-io.  A  centurion's  servant  cured.  On  the  return  of  Jesus 
to  Capernaum  a  centurion  sends  elders  of  the  synagogue  to  beg 
him  to  come  and  save  a  slave  boy.  They  plead  the  centurion's 
case,  describing  his  practical  friendliness  in  building  a  synagogue. 
Jesus  sets  out ;  but  as  he  approaches  the  house  he  is  met  by  some 
friends  of  the  centurion,  who  are  sent  to  express  his  unworthiness 
to  receive  our  Lord,  and  his  assurance  that  a  word  will  suffice. 
This  assurance  is  based  on  his  own  experience  of  the  power  of 
authority  that  is  practised  in  the  army.  Jesus  is  astonished, 
and  tells  the  people  he  has  not  found  such  faith  even  among  Jews. 
Returning  to  the  house  the  messengers  find  the  lad  well. 

1.  After  he  had  ended,  &c.  :  i.e.  on  the  conclusion  of  the 
great  discourse  among  the  hills. 

2.  centurion:  a  miUtary  officer  in  command  of  a  century, 
consisting  of  from  fifty  to  a  hundred  men,  according  to  the  size  of 
the  legion  of  which  it  was  a  subdivision.  His  position  was  like 
that  of  a  non-commissioned  officer  in  our  army,  not  admitting 
of  promotion  except  under  very  unusual  circumstances.  When 
his  time  was  up  he  would  leave  the  service,  to  settle  in  some 
small  town  and  live  on  the  fortune  he  had  acquired  in  the  wars. 
It  has  been  noticed  that  the  N.T.  centurions  are  always  presented 
to  us  in  a  favourable  light.    This  centurion,  though  a  Gentile,  could 


202  ST.  LUKE  7.  3-8 

3  him,  was  sick  and  at  the  point  of  death.  And  when  he 
heard  concerning  Jesus,  he  sent  unto  him  elders  of  the 
Jews,   asking   him   that   he  would  come   and  save  his 

4  servant.  And  they,  when  they  came  to  Jesus,  besought 
him  earnestly,  saying,  He  is  worthy  that  thou  shouldest 

5  do  this  for  him :  for  he  loveth  our  nation,  and  himself 

6  built  us  our  synagogue.  And  Jesus  went  with  them. 
And  when  he  was  now  not  far  from  the  house,  the 
centurion  sent  friends  to  him,  saying  unto  him,  Lord, 
trouble  not   thyself:    for    I   am   not  worthy  that   thou 

7  shouldest  come  under  my  roof:  wherefore  neither 
thought  I  myself  worthy  to  come  unto  thee  :    but  say 

8  the  word,  and  my  servant  shall  be  healed.     For  I  also 

scarcely  be  a  Roman  soldier;    as   Galilee  was  ruled  by  Herod 
Antipas  at  the  time,  he  would  be  serving  under  that  king,  but 
after  the  Roman  model,  for  the  Herods  imitated  Rome, 
servant :  slave. 

3.  elders :     leading    citizens,   probably   though    not   certainly 
rulers  of  the  synagogue  to  which  they  refer. 

tliat  he  would  come,  &c.  The  request  that  Jesus  would  come 
to  the  house  is  not  given  in  the  parallel  account  in  Matthew  (viii. 
5-13),  which  however  is  much  briefer  than  that  which  Luke  here 
gives,  (The  incident  is  not  narrated  in  Mark.)  It  might  be  omitted 
owing  to  the  fact  that  the  centurion  subsequently  deprecated  the 
coming  of  Jesus.  But  if  we  take  the  narrative  as  it  stands  in  Luke, 
it  suggests  that  he  sent  for  Jesus,  but  when  he  saw  the  wonderful 
Rabbi  actually  approaching,  was  abashed  at  his  own  temerity. 

4.  do:  lit.  'reach  forth,'  and  so  'offer  a  kindness.' 

5.  lovetli  our  nation:  not  a  proselyte,  but  a  man  friendly  to 
the  Jews. 

our  synag'ogne :  the  one  synagogue  of  Capernaum,  or  more 
probably  that  synagogue  of  which  these  men  were  elders.  The 
marble  ruins  of  a  splendid  synagogue  lying  in  a  thicket  of 
gigantic  thistles  at  Tel  Hum  have  been  pointed  out  as  belonging 
to  this  very  building.  But  probably  Tel  Hunt  is  not  the  site  of 
Capernaum,  and  the  ruins  seem  to  belong  to  the  more  sumptuous 
style  of  the  second  century  a.  d. 

6.  not  worthy:  lit.  *  not  fit,'  'not  sufficient'  :  a  different  word 
from  that  used  by  the  rulers  (verse  4). 

7.  my  servant:  lit.  'my  boy,'  'my  lad,'  not  the  same  word  as 
in  verse  2,  but  one  of  kinder  tone. 


ST.  LUKE  7.  y-ii  203 

am  a  man  set  under  authority,  having  under  myself 
soldiers :  and  I  say  to  this  one,  Go,  and  he  goeth ;  and 
to  another,  Come,  and  he  cometh  ;  and  to  my  servant, 
Do  this,  and  he  doeth  it.  And  when  Jesus  heard  these  9 
things,  he  marvelled  at  him,  and  turned  and  said  unto 
the  multitude  that  followed  him,  I  say  unto  you,  I  have 
not  found  so  great  faith,  no,  not  in  Israel.  And  they  10 
that  were  sent,  returning  to  the  house,  found  the  servant 
whole. 

And  it  came  to  pass  soon  afterwards,  that  he  went  n 


8.  under  antliority:  as  but  a  petty  officer  obeying  his 
superiors. 

under  myself:  yet  as  an  officer  with  authority  over  his  own 
handful  of  men.  From  his  experience  of  the  irresistible  authority 
of  military  discipline,  the  centurion  concludes  that  the  authority 
which  Jesus  possesses  must  be  equally  efficacious,  even  at  a 
distance.  As  the  law  is  the  schoolmaster  to  bring  the  Jew  to 
Christ,  so  here  military  discipline  is  the  soldier's  schoolmaster 
with  the  same  result. 

9.  he  marvelled.  We  have  no  justification  for  emptying  these 
words  of  their  plain  meaning.  In  his  human  hmitations  Jesus 
is  seen  sharing  human  emotions,  one  of  which  is  the  emotion  of 
surprise  and  wonder. 

not  in  Israel.  This  pagan  had  outrun  the  Jews  in  his  faith, 
especially  with  regard  to  our  Lord's  authority.  That  was  the 
marvel.  He  saw  that  Jesus  was  more  than  a  teacher  and  more 
than  one  possessed  with  immediate  healing  power,  so  that  his 
authority  must  extend  beyond  his  immediate  presence.  Jews 
came  to  Jesus  to  be  touched  for  their  healing ;  this  Gentile  was 
sure  he  could  heal  at  a  distance.  That  implied  a  faith  in  his 
authority  beyond  what  the  Jews  possessed.  It  was  wonderful, 
wonderful  even  to  Jesus  himself. 

10.  whole :  the  present  participle,  meaning  in  a  state  of 
health,  cured  and  continuing  so. 

vii.  11-17.  The  widow's  son  at  Natn.  Soon  after  this,  as  Jesus 
is  approaching  Nain  with  his  followers,  he  meets  the  funeral  of 
a  widow's  only  son.  Moved  with  pity  for  the  mother  he  bids  her 
cease  weeping,  draws  near  to  the  bier,  and  touches  it.  The 
bearers  stand  still  and  Jesus  tells  the  young  man  to  arise.  The 
dead  man  sits  up  at  once  and  begins  to  speak.     The  people  are 


204  ST.  LUKE  7.  13-16 

to  a  city  called  Nain ;  and  his  disciples  went  with  him, 

12  and  a  great  multitude.  Now  when  he  drew  near  to 
the  gate  of  the  city,  behold,  there  was  carried  out  one 
that  was  dead,  the  only  son  of  his  mother,  and  she  was 
a  widow:    and  much  people  of  the  city  was  with  her. 

13  And  when  the  Lord  saw  her,  he  had  compassion  on 

14  her,  and  said  unto  her,  Weep  not.  And  he  came  nigh 
and  touched  the  bier :  and  the  bearers  stood  still.     And 

15  he  said,  Young  man,  I  say  unto  thee.  Arise.  And  he 
that  was  dead  sat  up,  and  began  to  speak.     And  he  gave 

1 6  him  to  his  mother.     And  fear  took  hold  on  all:    and 

overawed  at  the  marvel,  praising  God,  and  declaring  that  a  great 
prophet  has  risen  among  them.     This  incident  is  only  in  Luke. 

11.  Nain:  a  small  town  about  eight  miles  south-west  from 
Nazareth,  on  a  hill  looking  westwards  over  the  plain  of  Esdraelon, 
within  half  an  hour  of  Shunem,  the  scene  of  Elisha's  miracle. 

disciples :  not  merely  the  Twelve,  but  other  attached 
disciples  such  as  the  women  mentioned  subsequently  (viii.  2,  3). 

12.  carried  out:  burial  in  the  East  being  always  outside  the 
city  walls,  not  as  with  us  until  recently,  in  insanitary  town 
churchyards. 

13.  saw  her.  The  mother,  as  chief  mourner,  would  walk 
before  the  body.     Thus  Jesus  would  meet  her  first. 

had  compassion:  a  strong  word,  given  in  Matthew  and 
Mark  several  times  to  shew  our  Lord's  motive  in  working 
miracles,  but  only  applied  to  Jesus  Christ  in  Luke  on  this  one 
occasion. 

14.  bier :  a  board  or  receptacle  of  wicker-work,  supported  by 
two  or  three  staves  which  the  bearers  held.  Coffins,  though  used 
in  Egypt,  were  not  employed  in  Palestine. 

I  say  unto  thee.  Note  the  tone  of  authority,  very  different 
from  the  manner  of  Elisha's  prayer  and  effort  at  Shunem  ^cf. 
a  Kings  iv.  33-35%  and  from  the  custom  of  the  apostles  appealing 
to  the  name  of  their  Lord  when  curing  the  sick. 

15.  he  that  was  dead :  lit.  '  the  dead  man.' 

sat  up.  The  Greek  word  is  rare  except  among  medical 
writers  ;  the  use  of  it  is  another  mark  of  Luke  the  physician. 

began  to  speak :  a  phrase  that  carries  us  back  to  the  eye- 
witness' narrative.  A  dead  man  speaking  startled  the  spectators. 
Luke  records  it  as  a  proof  that  the  man  was  really  alive  again. 

gave  him  to  his  mother:    suggesting  the  motive  for  this 


ST.  LUKE  7.  17-21  205 

they  glorified  God,   saying,  A  great  prophet  is  arisen 
among  us  :  and,  God  hath  visited  his  people.     And  this  17 
report  went  forth  concerning  him  in  the  whole  of  Judaea, 
and  all  the  region  round  about. 

And  the  disciples  of  John  told  him  of  all  these  things.  18 
And  John  calling  unto  him  two  of  his  disciples  sent  them  19 
to  the  Lord,  saying,  Art  thou  he  that  cometh,  or  look 
we  for  another?     And  when  the  men  were  come  unto  20 
him,  they  said,  John  the  Baptist  hath  sent  us  unto  thee, 
saying.  Art  thou  he  that  cometh,  or  look  we  for  another  ? 
In  that  hour  he  cured  many  of  diseases  and  plagues  and  21 

very  exceptional  miracle,  compassion  for  a  widow  mourning  the 
loss  of  an  only  son. 

16.  glorified  God.  Again  the  praise  is  rendered  to  God  for 
what  Jesus  does.     A  characteristic  of  this  Gospel. 

great  proplxet.     No  more  is  yet  suspected  by  the  people 
generally. 

1*7.  Judaea.  Probably  used  for  the  Jews'  country  generally — 
Palestine  as  a  whole.     Nain  was  in  Galilee.     Cf.  note  on  iv.  44. 

vii.  18-23.  John  the  Baptist's  jnessage.  John,  hearing  from  his 
disciples  of  what  Jesus  is  doing,  sends  two  of  them  to  ask  him  if 
he  is  the  expected  one.  Jesus,  who  is  engaged  in  the  very  act 
of  curing  the  sick  and  afflicted  when  the  messengers  arrive,  tells 
them  to  report  to  John  what  they  have  seen  and  heard,  and  calls 
attention  to  his  works  and  his  preaching  to  the  poor.  He  adds 
a  blessing  on  such  as  do  not  stumble  at  him. 

18.  John:  the  Baptist  (cf.  verse  20),  now  in  prison,  as  we 
learn  from  Matthew  xi.  2. 

19.  he  that  comsth :  he  whose  approaching  advent  John 
himself  had  announced  (cf.  iii.  16).  Various  views  have  been 
held  as  to  John's  reason  for  sending  with  this  inquiry:  (i)  That 
it  was  for  the  sake  of  his  disciples ;  (2)  that  it  was  to  force  the 
hand  of  Jesus  and  compel  him  to  declare  himself;  (3)  that  doubts 
were  rising  in  John's  own  mind.  The  third  is  the  most  simple 
explanation.  The  depression  of  his  imprisonment  had  clouded 
the  Baptist's  mind;  and  Jesus  was  not  working  openly  the  great 
change  that  John  had  expected,  nor  bringing  in  the  kingdom  of 
God  as  he  had  anticipated  it.  This  is  confirmed  by  the  next 
incident,  when  Jesus  speaks  of  the  greatness  of  John  and  his 
limitations,  thus  explaining  his  conduct. 

21.  plagfues:  especially  distressing  complaints. 


2o6  ST.  LUKE   7.  23-24 

evil  spirits ;  and  on  many  that  were  blind  he  bestowed 

22  sight.  And  he  answered  and  said  unto  them,  Go  your 
way,  and  tell  John  what  things  ye  have  seen  and  heard ; 
the  blind  receive  their  sight,  the  lame  walk,  the  lepers 
are  cleansed,  and  the  deaf  hear,  the  dead  are  raised 

23  up,  the  poor  have  good  tidings  preached  to  them.  And 
blessed  is  he,  whosoever  shall  find  none  occasion  of 
stumbling  in  me. 

34  And  when  the  messengers  of  John  were  departed,  he 
began  to  say  unto  the  multitudes  concerning  John,  What 

22.  the  dead,  &c.  This  follows  immediately  on  the  Nain 
incident,  and  appears  to  be  an  allusion  to  it.  The  previous  verse 
shews  that  the  words  are  to  be  taken  literally,  since  Jesus  was 
working  bodily  miracles  at  the  time.  Nevertheless  if  the  miracles 
themselves  were  symbols  of  Christ's  spiritual  work,  like  parables 
in  action,  a  deeper  secondary  meaning  might  also  be  attached  to 
his  words  here.  This  is  the  more  probable,  since  in  his  Nazareth 
sermon  Jesus  applied  to  himself  a  prophetic  word  about  *  opening 
the  eyes  of  the  blind,'  &c.,  where  spiritual  blindness  and  other 
spiritual  evils  are  plainly  indicated  (cf.  iv.  18).  Probably  he 
is  here  alluding  to  the  prophecy  then  quoted. 

the  poor,  &c.  :  a  favourite  idea  of  Luke's,  but  found  also  in 
Matthew's  account  of  this  incident  (Matt.  xi.  5).  Jesus  points  to 
the  rare  fact  that  he  brings  good  news  for  the  poor  as  the 
crowning  evidence  of  who  he  is.  Yet  he  gives  no  direct  answer 
to  John's  direct  question.  This  was  according  to  his  method, 
which  was  not  to  declare  himself  openly,  but  to  lead  his  disciples 
to  perceive  his  nature  and  mission  for  themselves. 

23.  stumbling.  This  word  introduced  by  the  Revisers,  in 
place  of  'offence'  and  'being  offended'  as  in  the  A.  V.,  more 
nearly  represents  the  original,  a  Greek  word  from  which  our 
'scandalize'  is  derived.  It  comes  from  a  word  meaning  the 
trigger  of  a  trap,  so  that  literally  it  signifies  being  ensnared  or 
entrapped.  Thus  it  comes  to  mean  being  tripped  up,  and  so 
checked  and  hindered. 

vii.  24-30.  The  character  of  John  the  Baptist.  On  the  departure 
of  the  messengers  Jesus  asks  the  people  concerning  John  as  to 
what  the}'  went  out  into  the  wilderness  to  see — a  feeble  reed, 
a  mere  dandy  ?  It  is  in  royal  courts  that  people  living  in  luxury 
are  to  be  found.  A  prophet,  then  ?  Yes,  and  more  ;  for  John  is 
the  predicted  messenger,  and  the  greatest  man  ever  born.     And 


ST.  LUKE  7.  25-28  207 

went  ye  out  into  the  wilderness  to  behold  ?  a  reed  shaken 
with  the  wind?  But  what  went  ye  out  to  see?  a  man  35 
clothed  in  soft  raiment?  Behold,  they  which  are  gor- 
geously apparelled,  and  live  delicately,  are  in  kings' 
courts.  But  what  went  ye  out  to  see?  a  prophet?  26 
Yea,  I  say  unto  you,  and  much  more  than  a  prophet. 
This  is  he  of  whom  it  is  written,  37 

Behold,  I  send  my  messenger  before  thy  face, 

Who  shall  prepare  thy  way  before  thee. 
I  say  unto  you,  Among  them  that  are  born  of  women  28 


yet  but  a  small  member  of  the  kingdom  is  greater  than  he.  At  this 
the  people  and  the  publicans,  having  accepted  John's  baptism, 
acknowledge  God's  righteousness  in  sending  him ;  but  the 
Pharisees,  not  having  done  so,  reject  God's  counsel. 

24.  a  reed :  such  as  would  be  found  growing  by  the  Jordan, 
shaken  witli  the  wind:    suggestive  of  feebleness.     If  John 

had  been  a  feeble  creature,  would  the  people  have  flocked  out  to 
the  wilderness  to  hear  him  ?  Then  they  must  not  suppose  the 
vacillation  implied  in  his  message  to  Jesus  to  be  indicative  of 
essential  weakness  of  character — an  apology  for  John. 

25.  soft  raiment:  very  different  from  John's  camel's-hair 
cloak  and  leather  girdle,  the  harsh  clothing  of  the  ascetic.  Jesus 
describes  the  opposite  habit  of  life,  not  to  be  looked  for  in  wild 
regions  where  John  was  found,  but  rather  to  be  sought  in  kings' 
palaces.  His  reason  seems  to  be  to  point  to  the  stern  rigour 
of  the  Baptist  as  a  sign  that  he  was  no  weakling,  and  to  rouse 
admiration  for  the  self-denying  earnestness  of  the  man. 

26.  a  prophet :  one  inspired  with  a  message  from  heaven, 
more    than   a   prophet:     more   than    one    of   the   historic 

prophets  of  Israel.  John  had  an  additional  function  beyond 
that  of  Hebrew  prophecy.  As  a  prophet  he  preached  repentance. 
But  his  unique  position  was  that  of  the  herald  of  the  coming 
of  God,  as  the  following  words  shew. 

2*7.  Cited  from  Malachi  iii.  i,  but  verbally  altered. 

messenger:  ///.  'angel,'  but  the  word  used  for  John's 
messengers  in  verse  24.  *  Malachi '  means  '  my  angel '  or  '  my 
messenger,'  so  that  this  phrase  seems  to  have  given  its  title  to 
the  book  so  named.  We  are  not  to  think  of  a  prophet  named 
'Malachi.*  An  unknown  prophet  writes  the  book  that  bears  this 
name,  drawn  from  something  in  its  contents. 


2o8  ST.  LUKE   7.  29-31 

there  is  none  greater  than  John :  yet  he  that  is  but  little 

29  in  the  kingdom  of  God  is  greater  than  he.     And  all  the 
people  when  they  heard,  and  the  publicans,  justified  God, 

30  being   baptized   with   the   baptism   of  John.     But   the 
Pharisees  and  the  lawyers  rejected  for  themselves  the 

31  counsel  of  God,  being  not  baptized  of  him.     Whereunto 
then   shall  I  liken  the  men  of  this  generation,  and  to 

28.  none  greater:  because  of  John's  unique  function  just 
indicated. 

but  little:  lit.  'the  less,'  i.e.  he  who  is  less  than  his  fellow 
members.  Even  an  inferior  member  of  the  kingdom  of  God  is 
greater  than  John  the  Baptist.  This  implies  that  John  is  not 
in  the  kingdom  ;  he  belongs  to  the  earlier  faith,  he  is  an  Old 
Testament  prophet,  a  Jew,  not  a  Christian.  In  knowledge  and 
privilege  and  the  status  to  which  he  is  raised  by  the  grace  of  the 
Gospel,  the  humblest  Christian  stands  higher. 

29.  Dr.  Plummer  takes  the  sentences  in  this  verse  and  in 
verse  30  to  be  spoken  by  our  Lord,  because  according  to  the  best 
MSS.  there  is  no  indication  further  on  that  he  there  resumes 
(of.  note  on  verse  31).  But  it  is  much  more  natural  to  take  them 
as  a  comment  of  the  evangelist  in  the  form  of  a  parenthesis. 

justifi.ed.  This  word,  so  frequent  in  Paul's  writings,  but 
more  rare  in  the  Gospels,  here  means  to  'pronounce  right," 
plainly  not  to  '  make  right.'  These  people  recognized  the  justice 
of  John's  position  and  mission  as  these  had  been  determined 
by  God. 

30.  lawyers:  the  scribes,  as  having  charge  of  the  law  and 
interpreting  it — a  favourite  word  with  Luke,  because  less  technical 
than  '  scribes,'  and  not  so  liable  to  be  misunderstood  by  Gentile 
readers. 

rejected  for  themselves :  refused  to  take  the  Divine  counsel 
home  to  themselves. 

the  counsel  of  God :  the  whole  scheme  of  the  kingdom  as 
prepared  by  John  and  inaugurated  by  Jesus. 

vii.  31-35.  A  perverse  generation.  Jesus  asks  with  what  can 
such  a  generation  as  that  of  his  contemporaries  be  compared? 
They  are  like  children  in  the  marketplace,  who  complain  that 
their  companions  will  not  play  with  them,  however  much  they 
are  invited.  They  call  John  a  demoniac  because  of  his  ascetism, 
and  Jesus  a  glutton  and  a  drinker  because  of  his  not  being  ascetic. 
But  wisdom  is  acknowledged  to  be  right  by  all  her  children. 

31.  this  g-eneration:  the  people  then  living,  not  mankind 
in  all  ages. 


ST.  LUKE    7.  3.-35  209 

what  are  they  like  ?     They  are  like  unto  children  that  32 
sit  in  the  marketplace,  and  call  one  to  another;  which 
say,  We  piped  unto  you,  and  ye  did  not  dance ;   we 
wailed,  and  ye  did  not  weep.      For  John  the  Baptist  33 
is  come  eating   no  bread  nor  drinking  wine;    and  ye 
say.  He  hath  a  devil.     The  Son  of  man  is  come  eating  34 
and  drinking;   and  ye  say,  Behold,  a  gluttonous  man. 
and  a  winebibber,  a  friend  of  publicans  and  sinners  ! 
And  wisdom  is  justified  of  all  her  children.  35 

32.  Our  Lord  here  describes  some  children  attempting  to 
start  a  game  in  the  marketplace,  but  without  success.  They 
complain  that  whether  they  pipe,  as  though  playing  at  a  wedding, 
or  make  lamentations,  as  though  playing  at  a  funeral,  the  other 
children  will  not  join  them.  The  popular  interpretation  of  this 
illustration  has  been  to  take  John  and  Jesus  as  the  children  calling 
in  vain  on  their  unappreciative  companions.  But  this  does  not 
fit  in  with  the  opening  words,  which  compare  the  contemporary 
generation  to  the  children  sitting  in  the  marketplace,  who  make 
their  complaint  of  other  children.  In  applying  the  parable, 
Jesus  speaks  of  the  people  as  making  the  complaint,  not  of  doing 
so  himself  nor  of  John  thus  complaining,  which  would  be  the 
appropriate  comparison  for  that  interpretation.  Iherefore  we 
should  take  our  Lord  to  mean  that  the  .geople  of  his  day  are  ^ 
like  these  children  in  the  marketplace,  who  complain  that  neither 
John  nor  Jesus  will  respond  to  their  call  to  do  as  they  please. 
John  will  not  be  merry  to  please  them  ;  Jesus  will  not  have  a 
mournful  religion,  such  as  the  fasting  in  which  his  disciples  did 
not  join.  Neither  the  prophet  of  the  wilderness  nor  the  newer 
Teacher  can  satisfy  this  perverse  generation,  because  the  most 
opposite  complaints  are  made  against  them. 

33.  A  reference  to  John's  ascetic  habits  and  spare  diet  in  the 
wilderness. 

a  devil :  better  '  a  demon.' 

34.  A  plain  indication  of  our  Lord's  habits.  He  did  not  live 
as  an  ascetic.  Two  calumnious  charges  are  brought  against  him  : 
(i)  self-indulgence  ;  (2)  keeping  bad  company — the  latter,  how- 
ever, in  reality  no  charge  of  evil  at  all. 

35.  wisdom :  the  Divine  wisdom,  contained  in  the  counsel  of 
God  just  referred  to  (cf.  verse  30). 

is  justified:     lit.    *  was  justified,'   i.e.    when   her    children 
accepted  John's  teaching  and  Christ's. 

of  all  her  children:   i,  e.  'by  all  her  children.'     The  phrase 

P 


2IO  ST.  LUKE    7.  36-38 

36  And  one  of  the  Pharisees  desired  him  that  he  would 
eat  with  him.     And  he  entered  into  the  Pharisee's  house, 

37  and  sat  down  to  meat.  And  behold,  a  woman  which 
was  in  the  city,  a  sinner ;  and  when  she  knew  that  he- 
was  sitting  at  meat  in  the  Pharisee's  house,  she  brought 

38  an  alabaster  cruse  of  ointment,  and  standing  behind  at 

is  a  common  Hebraism.  The  children  of  wisdom  are  the  wise. 
Those  who  are  wise — here  John's  and  Christ's  disciples — have 
acknowledged  the  wisdom  of  the  Divine  counsel  in  the  message 
of  both  teachers. 

vii.  36-50.  The  penitent.  Jesus  accepts  an  invitation  to  dine 
with  a  Pharisee.  While  he  is  there,  a  woman  of  ill  fame  in  the 
city  comes  in  and  stands  weeping  over  his  feet  and  kissing  them, 
and  then  anointing  them  from  an  alabaster  box  she  has  brought  for 
the  purpose.  The  Pharisee  thinks  Jesus  cannot  be  a  prophet, 
or  he  would  discern  the  woman's  character.  Jesus,  addressing 
the  Pharisee  by  name  as  Simon,  gives  him  a  parable  of  two 
debtors,  one  owing  much  more  than  the  other,  but  both  of  whom 
are  freely  forgiven  their  debts,  and  asks  which  will  love  the 
generous  lender  most.  Simon  supposes  the  man  who  had  been 
forgiven  most.  Jesus,  then  turning  to  the  woman,  points  out  how 
much  more  attention  she  has  shewn  him  than  his  host  had  shewn, 
and  concludes  by  declaring  because  she  loved  much  that  her  many 
sins  are  forgiven — for  love  and  forgiveness  vary  together.  The 
people  at  table  are  astonished  at  Jesus  forgiving  sin,  but  taking 
no  notice  of  them,  he  commends  the  woman's  faith  and  dismisses 
her  in  peace. 

36.  one  of  the  Pharisees.  We  have  no  ground  to  assign  a 
malignant  motive  to  this  man.  He  may  have  felt  genuine  interest 
in  Jesus,  or  he  may  have  been  instigated  by  curiosity. 

he  entered,  &c.  It  is  to  be  observed  that  Luke  places  this 
narrative  immediately  after  the  complaints  that  Jesus  was  the 
opposite  of  an  ascetic  and  that  he  was  a  friend  of  sinners — both 
of  which  grounds  of  complaint  are  here  illustrated. 

sat  down  to  meat :  lit.  '  reclined '  at  table. 

37.  a  sinner:  a  person  notoriously  of  ill  repute. 

when  she  knew,  &c.  An  Eastern  house  is  often  open  and 
accessible,  especially  when  feasting  is  going  on  in  it.  The  woman 
could  come  in  through  the  open  doorway,  cross  the  courtyard, 
and  enter  the  guest-chamber. 

an  alabaster  cruse:  an  alabasttvn,  a  flask  commonly  of 
alabaster.  A  woman  would  carry  such  a  flask  by  a  cord  round 
the  neck,  hung  down  below  the  bosom. 


ST.  LUKE    7.  39-44  211 

his  feet,  weeping,  she  began  to  wet  his  feet  with  her 
tears,  and  wiped  them  with  the  hair  of  her  head,  and 
kissed  his  feet,  and  anointed  them  with  the  ointment. 
Now  when  the  Pharisee  which  had  bidden  him  saw  it,  39 
he  spake  within  himself,  saying.  This  man,  if  he  were  a 
prophet,  would  have  perceived  who  and  what  manner  of 
woman  this  is  which  toucheth  him,  that  she  is  a  sinner. 
And  Jesus  answering  said  unto  him,  Simon,  I  have  some-  4° 
what  to  say  unto  thee.     And  he  saith,  Master,  say  on. 
A  certain  lender  had  two  debtors :   the  one  owed  five  41 
hundred  pence,  and  the  other  fifty.     When  they  had  not  42 
ivhere7vith  to  pay,  he  forgave  them  both.     Which  of  them 
therefore  will  love  him  most  ?     Simon  answered  and  said,  43 
He,  I  suppose,  to  whom  he  forgave  the  most.     And  he 
said  unto  him.  Thou  hast  rightly  judged.     And  turning  44 


ointment.  Balsam  ointment  was  worth  its  weight  in  silver; 
spikenard  was  less  costly,  but  still  precious.  Perfumed  oils  were 
made  from  roses  and  the  iris  plant.  In  Palestine  especially  an 
ointment  called  yb/irt^ww  was  commonly  carried  about  with  them 
by  women.  Dr.  Edersheim  suggests  that  this  may  have  been  the 
ointment  used  by  the  woman  of  this  narrative. 

38.  at  Ms  feet :  Jesus  reclining  on  his  left  elbow,  so  that  his 
feet  would  project  behind  the  couch. 

the  hair  of  her  head :  dishevelled  hair  considered  disgraceful 
in  a  woman. 

kissed :  a  strong  Greek  word,  meaning  to  kiss  repeatedly  and 
warmly. 

39.  a  prophet.  The  Vatican  MS.  has  'the  prophet,'  the  ex- 
pected prophet. 

40.  answering :  replying  to  Simon's  unuttered  criticism ; 
another  instance  of  Christ's  thought-reading. 

Master:  Teacher. 

41.  pence:  denarii.  The  Roman  denarius  was  a  silver  coin 
between  the  sizes  of  our  shilling  and  sixpence.  Thus  the  two 
debts  would  be  equal  to  about  ^15  and  £1  105.  od.  respectively 
in  coins  ;  but  in  purchasing  power — silver  and  gold  then  being 
more  valuable,  compared  with  the  necessaries  of  life,  than  now — 
would  represent  about  /C50  and  jCs- 

44i  To  have  a  guest's  feet  washed  after  travelling  in  dust  and 

P    2 


212  ST.  LUKE    7.  45-47 

to  the  woman,  he  said  unto  Simon,  Seest  thou  this 
woman  ?  I  entered  into  thine  house,  thou  gavest  me 
no  water  for  my  feet :  but  she  hath  wetted  my  feet  with 

45  her  tears,  and  wiped  them  with  her  hair.     Thou  gavest 
me  no  kiss  :  but  she,  since  the  time  I  came  in,  hath  not 

46  ceased  to  kiss  my  feet.     My  head  with  oil  thou  didst  not 
anoint :    but  she  hath  anointed  my  feet  with  ointment. 

47  Wherefore  I  say  unto  thee,  Her  sins,  which  are  many, 
are  forgiven  ;  for  she  loved  much  :  but  to  whom  little  is 

heat,  barefooted  or  with  only  sandals,  to  give  him  a  kiss  of 
welcome,  to  pour  on  his  head  at  least  olive  oil — one  of  the 
commonest  products  of  the  country — were  the  most  usual 
courtesies  of  hospitality.  Simon  had  neglected  all  three  acts, 
perhaps  rudely  careless  because  Jesus  was  a  man  in  humble 
circumstances.  In  all  three  matters  the  woman  Simon  con- 
temned had  proved  herself  more  attentive,  though  she  was  a 
stranger  under  no  social  obligation  to  perform  them,  and  he  was 
flouting  the  immemorial  graces  of  oriental  hospitality.  Instead 
of  the  slave's  common  washing,  she  wetted  the  feet  of  Jesus 
with  her  tears ;  instead  of  formal  kissing  on  his  cheek,  she 
warmly  and  repeatedly  kissed  his  feet ;  for  common  oil,  she 
gave  ointment. 

47.  many.  Jesus  did  not  ignore  or  make  light  of  sin  in  for- 
giving it.  This  woman  had  lived  in  a  state  of  depravity, 
accumulating  guilt  and  shame. 

for  she  loved  mucli,  &c.  The  simplest  interpretation  of  this 
passage  is  to  take  it  as  meaning  that  the  forgiveness  is  a  con- 
sequence of  the  love,  that  the  penitent's  many  sins  are  forgiven 
because  she  loves  much.  But  this  is  out  of  harmony  both  vvrith 
what  precedes  and  with  w^hat  follows.  In  the  preceding  parable 
the  greater  debtor  is  not  forgiven  because  of  his  love,  but  he  loves 
much  because  he  is  forgiven  much  ;  and  in  the  comment  that 
follows,  Jesus  declares  that  he  who  has  little  forgiven  has  little 
love,  i.  e.  that  smallness  of  love  is  the  consequence,  not  the  cause, 
of  smallness  of  forgiveness.  Moreover,  at  the  conclusion  it  is  the 
penitent's  faith,  not  her  love,  that  Jesus  commends  as  the  means 
of  her  being  saved.  Therefore  what  looks  like  the  obvious  inter- 
pretation of  this  intermediate  phrase  is  quite  alien  to  its  context. 
We  can  avoid  this  confusion  by  attaching  the  phrase  'for  she 
loved  much'  to  the  beginning  of  the  verse — 'Wherefore  I  say 
unto  thee,'  &c.  Thus  read,  it  means  that  Christ's  reason  for 
making  the  declaration  of  forgiveness  is  the  manifestation  of  the 


ST.  LUKE   7.  48—8.  I  213 

forgiven,  the  same  loveth  little.     And  he  said  unto  her,  48 
Thy  sins  are  forgiven.     And  they  that  sat  at  meat  with  49 
him  began  to  say  within  themselves,  Who  is  this  that 
even  forgiveth   sins?     And   he  said  unto  the   woman,  60 
Thy  faith  hath  saved  thee ;  go  in  peace. 

And  it  came  to   pass  soon  afterwards,  that  he  went  8 

penitent's  love.     He  is  able  to  say  that  she  is  forgiven  because 
he  sees  the  fruits  of  the  forgiveness  in  the  tokens  of  love. 

49.  Who  is  this?  &c.  The  second  time  that  our  Lord's  for- 
giveness of  sins  was  remarked  on  with  astonishment.  The  first 
is  at  v.  21. 

50.  in  peace:  Ut.  <intc  peace,'  a  deepening  of  the  oriental 
'Farewell.' 

Note.  In  popular  tradition,  encouraged  by  conventional  art, 
tlie  penitent  is  identified  with  Mary  of  Bethany,  and  also  with 
Mary  Magdalene,  who  forms  a  link  between  the  two  others. 
Luke  only  gives  one  anointing  scene ;  the  other  evangelists  also 
give  only  one  anointing  scene  ;  and  in  both  cases  the  occurrence 
is  at  the  house  of  a  Simon  (cf.  Matt.  xxvi.  6).  Then  in  John  (xii.  3) 
it  is  a  Mary  who  anoints,  and  the  Magdalene  is  named  Mary.  Here 
the  woman  is  a  penitent,  and  Mary  Magdalene  had  been  liberated 
from  seven  demons.  But  these  superficial  resemblances  are  more 
than  outweighed  by  the  differences.  Simon  and  Mary  are  among 
the  commonest  N.  T.  names.  Time,  place,  circumstances,  con- 
versation, all  differ.  This  incident  is  in  the  midst  of  our  Lord's 
ministry  in  Galilee,  at  a  Pharisee's  house,  with  a  penitent.  The 
other  is  in  the  last  week  at  Bethany ;  the  Simon  is  a  leper ; 
nothing  is  said  of  Mary  being  '  a  sinner* ;  the  only  complaint  is 
of  wastefulness.  Moreover,  we  have  no  reason  to  doubt  the 
moral  character  of  Mary  Magdalene  (cf.  note  on  viii.  2).  There 
is  no  improbability  in  the  idea  of  two  such  anointings.  At  all 
events,  Luke  does  not  identify  the  penitent  with  Martha's  sister 
Mary,  whom  he  mentions  later  on  (x.  38-42). 

viii.  1-3.  Ministering  women.  Jesus  goes  among  towns  and 
villages  preaching  the  good  news  of  the  kingdom,  accompanied 
by  the  Twelve  and  by  a  number  of  women,  three  of  whom  are 
named  as  especiall}'  important,  viz.  Mary  Magdalene,  to  whom  he 
had  brought  singularly  great  deliverance  ;  Joanna,  the  wife  of 
Herod's  steward  ;  and  a  certain  Susanna.  These  women  support 
the  mission  out  of  their  property. 

1.  soon  afterwards.  There  is  a  short  interval  after  the  scene 
at  the  Pharisee's  house.    Then  a  fresh  preaching  tour  commences. 


2  14  ST.  LUKE   8.  2-4 

about  through  cities  and  villages,  preaching  and  bringing 
the  good  tidings  of  the  kingdom  of  God,  and  with  him 

2  the  twelve,  and  certain  women  which  had  been  healed 
of  evil    spirits   and   infirmities,    Mary  that  was    called 

3  Magdalene,  from  whom  seven  devils  had  gone  out,  and 
Joanna  the  wife  of  Chuza  Herod's  steward,  and  Susanna, 
and  many  others,  which  ministered  unto  them  of  their 
substance. 

4  And  when  a  great  multitude  came  together,  and  they 

preaching',  &c.  Nothing  is  said  of  teaching  here.  The 
work  is  the  elementary  proclamation  of  the  coming  kingdom  to 
the  public. 

the  twelve :  not  all  the  disciples,  nor  the  larger  group  of 
followers  whom  Jesus  drew  about  him  for  his  teaching.  This 
was  a  special  mission  tour. 

2.  certain  women,  &c.  All  these  women  had  been  healed 
from  some  affliction  or  disease.  Their  devotion  was  prompted  b}' 
gratitude  and  informed  by  knowledge  resulting  from  experience. 

Magdalene:  after  Migdol,  a  'watch-tower.'  The  word 
Migdol  is  common,  but  a  place  now  marked  by  a  squalid  hamlet 
known  as  Mejdel,  at  the  south  of  the  little  plain  of  Gennesaret 
where  the  hills  approach  the  lake,  is  likely  to  have  been  Mary's 
home,  as  it  is  near  the  centre  of  our  Lord's  ministry. 

seven  devils :  better  '  seven  demons.'  There  is  no  reason 
to  suppose  that  the  brain  and  nerve  S3^mptoms  associated  with 
the  idea  of  possession  were  accompanied  with  a  corrupt  moral 
character.  The  popular  idea  of  the  '  Magdalen  '  is  a  baseless  libel 
on  Mary  of  the  watch-tower, 

3.  Joanna.  She  was  one  of  the  women  who  subsequently 
went  to  the  tomb  to  anoint  the  bod}'  of  Jesus    cf.  xxiv.  10). 

Herod's  steward.  The  Herod  would  be  Antipas,  king  of 
Galilee  ;  the  steward,  the  manager  of  his  estates.  Later  we  meet 
with  a  foster-brother  of  Herod  among  the  prophets  and  teachers 
at  Antioch  (Acts  xiii.  i) — perhaps  won  to  the  faith  by  Joanna, 

Susanna.     Nothing  further  known  of  her. 

snbstance:  property.  This  passage  in  Luke  is  the  only 
place  from  which  we  learn  how  Jesus  and  the  Twelve  were 
supported,  namely,  by  the  contributions  of  certain  women  of 
property  whom  our  Lord  had  healed  of  various  disorders.  It 
was  common  for  Rabbis  to  be  supported  by  wealthy  ladies — 
prototypes  of  the  Countess  of  Huntingdon. 

viii.  4-8.      The  parable  of  fhe  Sower.     A  number  of  people  from 


ST.  LUKE   8.  5-8  215 

of  every  city  resorted  unto  him,  he  spake  by  a  parable  : 
The  sower  went  forth  to  sow  his  seed  :  and  as  he  sowed,  5 
some  fell  by  the  way  side ;  and  it  was  trodden  under 
foot,  and  the  birds  of  the  heaven  devoured  it.     And  6 
other  fell  on  the  rock  ;  and  as  soon  as  it  grew^  it  withered 
away,  because  it  had  no  moisture.     And  other  fell  amidst  7 
the  thorns ;  and  the  thorns  grew  with  it,  and  choked  it. 
And  other  fell  into  the  good  ground,  and  grew,  and  8 
brought   forth   fruit  a  hundredfold.     As  he  said   these 
things,  he  cried,  He  that  hath  ears  to  hear,  let  him  hear. 


all  the  cities  having  gathered  about  him,  Jesus  gives  them  a 
parable  :  a  sower  casting  his  seed  broadcast,  some  falls  in  un- 
suitable soil  or  among  unsuitable  surroundings  and  fails  sooner 
or  later  ;  while  some  falling  on  good  ground  produces  crops 
varying  in  abundance.     All  who  have  ears  are  invited  to  listen. 

4.  a  great  mtiltitude :  the  result  of  the  recent  preaching  tour 
just  mentioned. 

a  parable.  In  Matthew  this  is  noted  as  the  occasion  of  a 
turning-point  in  our  Lord's  ministry,  when  he  began  to  wrap  his 
public  teaching  in  more  parabolic  language  (cf.  Matt.  xiii.  3).  For 
the  nature  of  a  parable  cf.  note  on  v.  36.  According  to  Mark 
(iv.  i)  and  Matthew  (xiii.  2)  this  discourse  was  given  by  the  lake 
side,  from  a  boat. 

5.  The  sower.  According  to  the  Greek  idiom,  a  specimen  or 
representative  would  have  the  article  '  the.'  No  particular  sower 
is  indicated.     The  emphasis  is  not  here. 

by  the  way  side :  not  on  the  recognized  path,  but  where 
people  heedlessly  diverging  from  it  trample  the  soil  by  its  side. 

6.  the  rock:  where  the  limestone  rock  crops  up,  as  it  does  at 
the  edges  of  the  plain  of  Gennesaret,  by  the  foot  of  the  hill. 

no  moisture :  because  the  soil  on  the  rock  was  so  shallow  as 
soon  to  be  dried  up  under  the  scorching  Syrian  sun. 

7.  the  thorns  grew:  they  had  been  cut  down,  but  not 
rooted  out.  A  sower  would  not  be  so  foolish  as  to  sow  in  a 
thicket ;  but  the  roots  would  be  hidden  and  the  thorns  not  seen 
till  the  spring  growth  appeared. 

8.  a  hundredfold.  Isaac  was  said  to  have  reaped  a  hundredfold 
(cf.  Gen.  xxvi.  12).  This  would  not  be  rare  with  such  fertile  soil 
and  such  a  genial  climate  as  may  be  found  in  Palestine. 

Ke  that  hath  ears,  &c.  :  one  of  our  Lord's  proverbial 
utterances ;  in  its  first  intention  teaching  the  openness  and  freedom 


2i6  ST.  LUKE   8.  9-13 

9      And  his  disciples  asked  him  what  this  parable  might 

10  be.  And  he  said,  Unto  you  it  is  given  to  know  the 
mysteries  of  the  kingdom  of  God :  but  to  the  rest  in 
parables ;  that  seeing  they  may  not  see,  and  hearing  they 

11  may  not  understand.    Now  the  parable  is  this  :  The  seed 

12  is  the  word  of  God.  And  those  by  the  way  side  are  they 
that  have  heard ;  then  cometh  the  devil,  and  taketh 
away  the  word  from   their  heart,  that   they   may   not 

13  believe  and  be  saved.  And  those  on  the  rock  are  they 
which,  when  they  have  heard,  receive  the  word  with  joy ; 
and  these  have  no  root,  which  for  a  while  believe,  and  in 

of  his  truth,  which  is  for  all  who  hear  it,  but  with  a  deeper  sug- 
gestion that  hearing  ears  are  needed,  that  there  must  be  attention 
and  receptiveness. 

viii.  9-15.  The  parable  explained.  Christ's  disciples  ask  him  to 
explain  the  parable.  He  tells  them  that  it  is  for  them  to  know 
secrets  which  are  wrapped  up  in  parables  for  others.  This  then 
is  the  explanation.  The  seed  is  the  word;  the  way  side  re- 
presents hearers  who  soon  lose  it ;  rocky  ground,  enthusiastic 
people  who  fail  under  trial ;  thorny  places,  persons  suffering  from 
worldly  hindrances ;  and  good  ground,  the  sound  heart  that  holds 
fast  and  bears  fruit. 

9.  disciples :  the  inner  circle  described  in  verses  i  and  2. 

10.  mysteries:  secrets  revealed.  The  word  'mystery'  is  not 
used  in  the  N.  T.  for  what  cannot  be  understood.  Borrowed 
from  Greek  usage,  where  it  indicates  secrets  of  worship  revealed 
onl}'  to  the  initiated,  as  in  the  '  Eleusinian  mysteries,'  at  which 
the  secret  rites  of  Demeter  were  celebrated,  it  stands  for  truths 
previously  hidden,  but  now  made  known,  i.  e.  revelations.  In 
Paul's  writings  it  is  used  for  things  once  hidden,  but  now  publicly 
preached  ;  in  the  Gospel  it  is  nearer  the  Greek  idea  of  what  is 
only  revealed  to  an  inner  circle. 

that  seeing  tney  may  not  see.  The  words  distinctly  affirm 
purpose.  They  seem  to  mean  that  it  is  Christ's  intention  to  hide 
truth  from  those  who  would  abuse  it. 

12.  the  devil:  Satan,  quite  distinct  from  the  demons  that  were 
supposed  to  possess  people.  The  idea  is  the  tempter  driving  the 
truth  from  the  mind  of  people  who  have  laid  their  hearts  open  to 
the  common  traffic  of  idle  thoughts  or  evil  habits. 

13.  receive  the  word  with  joy:  enthusiastic,  but  superficial ; 
quick  to  take  an  impression,  quick  to  lose  it. 


ST.  LUKE   8.  i4-r6  217 

time  of  temptation  fall  away.  And  that  which  fell  among  14 
the  thorns,  these  are  they  that  have  heard,  and  as  they 
go  on  their  way  they  are  choked  with  cares  and  riches 
and  pleasures  of  this  life,  and  bring  no  fruit  to  perfection. 
And  that  in  the  good  ground,  these  are  such  as  in  an  15 
honest  and  good  heart,  having  heard  the  word,  hold  it 
fast,  and  bring  forth  fruit  with  patience. 

And  no  man,  when  he  hath  lighted  a  lamp,  covereth  it  16 
with  a  vessel,  or  putteth  it  under  a  bed ;  but  putteth  it 
on  a  stand,  that  they  which  enter  in  may  see  the  light. 

temptation :  rather  '  trial/  a  common  meaning  of  the  word  in 
N.T.  times.  Matthew  and  Mark  have  'tribulation'  or  'persecution.' 

14.  cares  and  riches  aud  pleasures :  cares  in  the  poor, 
riches  in  the  prosperous,  pleasures  in  the  self-indulgent.  These 
three  worldly  interests  choke  the  growth  of  the  truth  Christ 
teaches. 

Observe :  in  the  first  case,  the  seed  is  lost  immediately  ;  in 
the  second,  there  is  a  rapid,  but  only  temporary,  growth ;  in  the 
third,  longer  life  for  the  plants,  but  no  fruit. 

15.  honest:  lit.  'fair,' '  excellent,'  'sound';  the  word  rendered 
'good'  in  '  the  ^ooi/ shepherd '  (John  x.  11,  14). 

hold  it  fast :  the  essential  requisite  over  and  above  merely 
hearing. 

patience:  rather  'perseverance.'  This  last  word  strikes  the 
keynote  of  the  parable. 

viii.  16-18.  The  lamp.  When  a  man  lights  a  lamp,  he  does 
not  cover  it  up,  but  he  sets  it  on  a  stand  that  its  illumination  maj' 
be  apparent  to  everybody.  There  is  nothing  hidden  that  shall 
not  be  made  manifest.  The  manner  of  hearing  truth  is  to  be  a 
matter  of  care;  for  according  as  we  are  in  ourselves  will  our 
fate  be. 

16.  lamp :  not '  candle,*  as  in  the  A.  V. ;  a  vessel  burning  olive- 
oil  from  a  wick  at  its  spout, 

stand:  ///.'lamp-stand.'  The  Jewish  lamp-stand  was  capable 
of  holding  several  lamps. 

they  which  enter  in :  i.e.  visitors  coming  into  the  room. 
Christ's  disciples  are  having  choice  truth  given  them,  not  to  be  kept 
to  themselves,  but  to  be  set  up  for  all  comers  to  see.  This  qualifies 
what  we  read  in  verse  10,  and  helps  to  explain  it.  The  hiding  is 
but  for  a  time,  till  people  are  read}'  for  the  truth.  Their  '  entering 
in'  is  their  readiness.     Christ's  choice  truth  shines  like  an  indoor 


2i8  ST.  LUKE   8.  17-20 

17  For  nothing  is  hid,  that  shall  not  be  made  manifest;  nor 
anything  secret,  that  shall  not  be  known  and  come  to 

18  light.  Take  heed  therefore  how  ye  hear  :  for  whosoever 
hath,  to  him  shall  be  given ;  and  whosoever  hath  not, 
from  him  shall  be  taken  away  even  that  which  he  thinketh 
he  hath. 

19  And  there  came  to  him  his  mother  and  brethren,  and 

20  they  could  not  come  at  him  for  the  crowd.  And  it  was 
told  him,  Thy  mother  and  thy  brethren  stand  without, 


lamp  ;  but  fresh  guests  are  to  come  in  and  share  its  light.  The 
saying  is  repeated  at  xi.  33,  where  it  is  nearer  the  form  of  it  in 
Matthew,  as  the  'bushel'  takes  the  place  of  the  'vessel'  and  'bed.' 

17.  This  sajung  is  not  intended  to  warn  people  against  the 
attempt  to  live  a  double  life — as  in  Stevenson's  terrible  story, 
the  Hyde  will  at  last  manifest  himself,  however  much  the  Jekyll 
try  to  conceal  him.  The  context  seems  to  suggest  that  hidden 
truth  of  revelation  shall  all  be  made  public  at  last.  That  idea  is 
made  more  clear  in  Matthew  (x.  26,  27),  where  Jesus  declares 
that  the  truth  now  known  to  but  a  few  is  to  be  proclaimed  on  the 
housetops. 

18.  whosoever  hath:  not  the  unjust  way  of  the  world,  that 
wealth  shall  gain  more  wealth.  The  reference  is  to  internal 
possessions.  The  more  the  gifts  within  are  cultivated,  the  greater 
will  be  the  increase  of  fresh  endowments. 

thinketh:  not  'seemeth,'  as  in  the  A.  V.  Of  course  a  man 
cannot  really  lose  what  he  does  not  really  possess;  but  he  may 
miss  ever  having  what  he  fancies  he  has  already  got,  and  then 
lose  his  present  delusion  instead  of  realizing  the  dream. 

viii.  19-21.  ChHsfs  mother  and  brothers.  Jesus,  when  told  that 
his  mother  and  his  brothers  are  seeking  him,  though  they  cannot 
get  at  him  for  the  crowd,  declares  that  those  who  do  God's  will 
are  such  relations. 

19.  brethren.  Three  theories  of  the  relationship  of  these  men 
to  Jesus  have  been  held,  viz.  (i)  that  they  were  Joseph's  sons 
by  an  earlier  marriage  ;  (2)  that  they  were  cousins  of  Jesus, 
sons  of  Mary's  sister  ;  (3)  that  they  were  children  of  Mary  and 
Joseph.  The  first  and  second  views  have  only  been  advocated  in 
order  to  avoid  the  third,  in  the  interest  of  the  doctrine  of  the 
perpetual  virginity  of  Mary.  There  is  no  evidence  for  them.  The 
presence  of  the  brothers  with  Mary  certainly  points  to  her  being 
their  mother,  and  the  obvious  sense  of  the  word  '  brethren '  does 


ST.  LUKE   8.  21-24  219 

desiring  to  see  thee.     But  he  answered  and  said  unto  21 
them,  My  mother  and  my  brethren  are  these  which  hear 
the  word  of  God,  and  do  it. 

Now  it  came  to  pass  on  one  of  those  days,  that  he  22 
entered  into  a  boat,  himself  and  his  disciples ;  and  he 
said  unto  them,  Let  us  go  over  unto  the  other  side  of 
the  lake  :  and  they  launched  forth.  But  as  they  sailed  23 
he  fell  asleep :  and  there  came  down  a  storm  of  wind 
on  the  lake ;  and  they  were  filling  zvith  7vater,  and  were 
in  jeopardy.     And  they  came  to  him,  and  awoke  him,  24 

not  suggest  a  more  distant  relationship.  Apart  from  theological 
prepossessions,  the  third  view  would  certainly  be  accepted.  Luke 
has  already  suggested  that  Mary  had  other  children  after  the  birth 
of  Jesus,  whom  he  calls  her  '  firstborn  son  '  (cf.  on  ii.  7). 

21.  It  is  to  be  observed  that  Jesus  here  does  not  claim  brotherly 
relationship  with  the  whole  human  race.  Large  as  is  his  sympathy, 
his  real  human  brotherhood  as  'the  Son  of  man,'  he  has  a  special 
brotherly  relation.  This,  however,  is  not  limited  by  race  or  creed  ; 
it  is  wholly  determined  by  conduct,  and  that  not  in  relation  to 
himself,  among  his  own  disciples  only,  but  for  all  who  do  God's 
will.  There  is  here  an  implied  rebuke  of  the  family  claims  of  his 
near  blood- relations,  probably  because  they  were  attempting  to 
interfere  with  his  actions,  with  a  view  of  protecting  him. 

viii.  22-25.  Jesus  in  the  storm.  Jesus  enters  a  boat,  and  at  his 
command  his  disciples  launch  it  and  sail  for  the  other  side  of  the 
lake.  He  sleeps,  a  storm  arises,  and  the  crew  in  alarm  rouse 
him,  when  he  rebukes  the  storm,  and  a  calm  ensues.  He  is  dis- 
appointed at  their  loss  of  faith,  and  they  wonder  who  he  can  be, 
thus  to  command  wind  and  water. 

22.  he  entered  into  a  boat.  According  to  Mark,  Jesus  was 
already  in  the  boat,  having  entered  it  to  deliver  the  discourse 
previously  recorded.  First  we  read  *  He  entered  into  a  boat .  .  . 
and  he  taught  them'  (Mark  iv.  i,  2),  and  then  in  the  parallel  to 
this  narrative,  *  They  take  him  with  them,  even  as  he  was,  in  the 
boat '  (Mark  iv.  36). 

the  other  side :  the  desolate  eastern  shore. 

23.  he  fell  asleep.  The  weariness  here  revealed  in  part 
explains  the  attempt  of  his  relations  to  reach  him  just  before  this. 
They  saw  that  he  was  exhausting  himself  with  incessant  work. 

there  came  down,  &c. :    from  the  hills,  shooting  out  of  the 
gorges,  as  often  happens  on  mountain  lakes. 


220  ST.  LUKE   8.  25,  26 

saying,  Master,  master,  we  perish.     And  he  awoke,  and 
rebuked  the  wind  and  the  raging  of  the  water  :  and  they 

25  ceased,  and  there  was  a  calm.  And  he  said  unto  them, 
Where  is  your  faith  ?  And  being  afraid  they  marvelled, 
saying  one  to  another,  Who  then  is  this,  that  he  com- 
mandeth  even  the  winds  and  the  water,  and  they  obey 
him  ? 

26  And  they  arrived  at  the  country  of  the   Gerasenes, 

24.  Master:  not  'Teacher'  here,  but  another  word  meaning 
the  head  of  a  house  or  master  of  slaves. 

we  perish.  The  irritated,  impatient  remark  in  Mark's  pri- 
mitive account,  'Carest  thou  not?'  &c.,  is  not  repeated  in  this 
gospel,  nor  in  Matthew. 

rebuked :  the  same  word  used  of  Christ's  treatment  of  the 
fever  with  which  he  found  Peter's  wife's  mother  suffering  (iv.  39). 

25.  Where  is  your  faith  ?  Christ's  words  are  given  somewhat 
differently  in  Mark  and  Matthew  :  '  Why  are  ye  fearful  ?  have 
ye  not  yet  faith  ? '  (Mark  iv.  40)  ;  and  '  Why  are  ye  fearful,  O  ye 
of  little  faith  ? '  (Matt.  viii.  26).  The  sense  is  the  same  :  surprise 
and  rebuke  for  lack  of  faith.  They  could  not  suppose  he  was 
going  to  still  the  storm.  Jesus  seems  to  imply  that  faith  in  God 
should  always  preclude  fear. 

afraid :  now  awed  at  the  presence  of  Christ. 
saying"  one  to  another,  &c.     Matthew  has  'the  men  mar- 
velled,'&c.  (viii.  27),  perhaps  meaning  boatmen,  not  the  disciples. 

viii.  26-39.  "^^^^  demons  and  the  swine.  On  the  further  side  of 
the  lake  Jesus  is  met  by  a  fierce  demoniac  living  among  the  tombs, 
who  recognizes  our  Lord  as  the  Son  of  God,  and  prays  not  to  be 
tormented.  He  is  so  furious  that  even  if  bound  with  chains 
he  breaks  them  when  his  paroxysms  of  mania  seize  him.  In 
answer  to  a  question  from  Jesus  he  says  his  name  is  Legion,  and 
the  demons  beg  not  to  be  sent  into  the  abyss,  but  to  be  allowed 
to  enter  a  herd  of  swine  that  is  feeding  on  the  hill.  This  they  do, 
on  receiving  permission  from  Christ,  whereupon  the  swine  rush 
down  to  the  sea  and  are  choked.  The  herdsmen,  fleeing  to  the 
town,  tell  of  the  wonder,  which  brings  the  people  out  to  find 
the  demoniac  clothed  and  sane.  They  ask  Jesus  to  leave  them, 
and  as  he  is  going,  the  demoniac,  now  cured,  prays  to  be  allowed 
to  accompany  him  ;  but  Jesus  bids  him  go  back  to  his  home  and 
make  known  what  has  been  done  to  him,  and  this  he  does, 
publishing  the  news  all  over  the  town . 

26.  the  Gerasenes:   the  name  according  to  the  best  MSS., 


ST.  LUKE    8.  27-31  221 

which  is  over  against  Galilee.     And  when  he  was  come  27 
forth  upon  the  land,  there  met  him  a  certain  man  out  of 
the  city,  who  had  devils  ;  and  for  a  long  time  he  had  worn 
no  clothes,  and   abode  not  in  any  house,   but  in   the:  - 
tombs.     And  when  he  saw  Jesus,  he  cried  out,  and  fell  28 
down  before  him,  and  with  a  loud  voice  said,  What  have 
I  to  do  with  thee^  Jesus,  thou  Son  of  the  Most  High 
God  ?     I  beseech  thee,  torment  me  not.      For  he  com-  29 
manded  the  unclean  spirit  to  come  out  from  the  man. 
For  oftentimes  it  had  seized  him  :    and   he  was  kept 
under  guard,  and  bound  with  chains  and  fetters;   and 
breaking  the  bands  asunder,  he  was  driven  of  the  devil 
into  the  deserts.      And  Jesus  asked  him,  What  is  thy  30 
name  ?     And  he  said,   Legion ;   for  many  devils  were 
entered   into  him.      And   they  intreated   him   that   he  31 
would   not  command   them   to  depart  into  the  abyss. 


probably  derived  from  a  place  now  called  Khersa,  on  the  east 
of  the  lake.  In  the  Alexandrian  MS.  we  read  of  Gergesenes, 
a  correction  by  Origen,  who  thought  the  better-known  Gerasa 
to  be  the  place  referred  to. 

27.  a  certain  man :  Matthew  has  *  two  demoniacs '  (viii.  28). 
the  tombs:    rock-hewn  tombs  that  abound  in  these  lime- 
stone hills. 

29.  the  devil :  as  though  there  were  but  one. 

30.  What  is  thy  name  ?  A  question  to  recall  the  miserable 
man's  consciousness  of  his  own  identity.  He  is  too  far  gone  to 
be  able  to  answer  it  correctly,  and  instead  of  his  own  name  gives 
one  descriptive  of  his  awful  condition. 

Legion.  A  Roman  legion  consisted  of  from  3,000  to  6,000 
men  ;  but  of  course  it  would  be  absurd  to  speculate  on  a  maniac's 
arithmetic. 

31.  they:  the  plural  indicating  the  demons  reveals  the  confused 
state  of  the  possessed  man's  sense  of  personality,  as  he  speaks 
first  in  the  singular  for  himself  and  then  in  the  plural  oh  behalf 
of  his  demons. 

the  abyss:  a  word  used  in  the  Classics  for  'the  yawning 
gulfs  of  Tartarus,'  and  occurring  frequently  in  the  Revelation  for 
the  prison-houi;e  of  evil  spirits  (cf  Rev.  xx,  1-3). 


222  ST.  LUKE   8.  32-38 

3::  Now  there  was  there  a  herd  of  many  swine  feeding  on 
the  mountain :  and  they  intreated  him  that  he  would 
give  them  leave  to  enter  into  them.     And  he  gave  them 

33  leave.  And  the  devils  came  out  from  the  man,  and 
entered  into  the  swine :  and  the  herd  rushed  down  the 

34  steep  into  the  lake,  and  were  choked.  And  when  they 
that  fed  them  saw  what  had  come  to  pass,  they  fled, 

35  and  told  it  in  the  city  and  in  the  country.  And  they 
went  out  to  see  what  had  come  to  pass ;  and  they  came 
to  Jesus,  and  found  the  man,  from  whom  the  devils  were 
gone  out,  sitting,  clothed  and  in  his  right  mind,  at  the 

36  feet  of  Jesus :  and  they  were  afraid.  And  they  that 
saw  it  told  them  how  he  that  was  possessed  with  devils 

37  was  made  whole.  And  all  the  people  of  the  country 
of  the  Gerasenes  round  about  asked  him  to  depart  from 
them ;    for  they  were  holden  with  great  fear :    and  he 

38  entered  into  a  boat,  and  returned.  But  the  man  from 
whom  the  devils  were  gone  out  prayed  him  that  he 
might   be  with    him :    but   he   sent  him    away,  saying, 

32.  a  herd  of  many  swine :  Mark  says  'about  two  thousand' 
(Mark  v.  13).  The  country  east  of  the  sea  of  GaHlee  was  largely 
peopled  by  heathen  people.     No  Jews  would  keep  swine. 

lie  g-ave  tlxem  leave:  a  difficult  statement,  since  it  involved 
the  destruction  of  valuable  property.  It  has  been  said,  (i)  that 
as  Lord  of  the  universe.  Jesus  had  a  right  to  dispose  of  everything 
in  it — surely  not  a  very  satisfactory  answer,  as  it  would  imply 
more  kindness  to  demons  than  to  men  for  him  to  rob  the  latter 
in  order  to  please  the  former ;  and  (2)  that  it  was  to  punish  an 
illegal  action  ;  but  the  action  would  not  be  illegal  for  pagans,  and 
besides,  if  the  owners  were  Jews,  still  it  was  contrary  to  our 
Lord's  custom  thus  to  favour  a  merely  ceremonial  law.  But  see 
final  note. 

3'7.  asked  him  to  depart:  partly  because  they  were  afraid  of 
so  awful  a  Presence  ;  probably  also  because  they  feared  more  loss 
of  property. 

38.  sent  him  away.  Though  cured,  this  was  not  the  sort  of 
man  to  be  in  the  travelling  company  of  disciples  ;  he  could  do 
more  good  among  his  own  people. 


ST.  LUKE   8.  39-41  223 

Return  to  thy  house,  and  declare  how  great  things  God  39 
hath  done  for  thee.     And  he  went  his  way,  publishing 
throughout  the  whole  city  how  great  things  Jesus  had 
done  for  him. 

And  as  Jesus  returned,  the  multitude  welcomed  him ;  40 
for  they  were  all  waiting  for  him.      And  behold,  there  41 
came  a  man  named  Jairus,  and  he  was  a  ruler  of  the 
synagogue  :  and  he  fell  down  at  Jesus'  feet,  and  besought 

Note.  This  incident  is  the  strangest  in  the  Gospels,  and  not 
easy  to  be  accounted  for,  if  taken  as  it  stands.  The  possession  of 
a  man  by  a  host  of  demons,  the  request  of  the  demons  not  to  be 
cast  into  the  abyss,  followed  by  that  very  fate  when  they  had 
entered  the  swine,  the  possession  of  swine  by  demons  at  all,  our 
Lord's  permission  of  this — these  are  all  points  difficult  to  under- 
stand. For  the  whole  question  of  possession  see  note  on  iv.  33. 
Of  course,  if  the  view  that  a  misunderstanding  of  the  phenomena 
of  insanity  and  epilepsy  will  account  for  the  belief  in  possession 
be  accepted,  we  must  conclude  that  the  '  demoniac '  w^as  suffering 
from  a  madman's  delusions.  Weighty  commentators  have  sug- 
gested that  this  was  the  case  here,  and  that  the  stampede  of  a 
herd  of  swine  at  the  sight  and  sound  of  the  maniac's  ravings  gave 
rise  to  the  latter  part  of  the  story.  This  view  would  remove 
the  serious  difficulties  mentioned  in  the  note  on  verse  32.  In  a 
famous  article  on  the  subject,  published  in  the  Nineteenth  Century, 
Prof.  Huxley  based  his  rejection  of  historical  Christianity  on  the 
presence  of  this  narrative  in  the  Gospels — which  was  attempting 
to  rest  a  pyramid  on  its  apex. 

viii.  40-42.  Jairus.  On  his  return  across  the  lake  Jesus  is 
met  by  Jairus,  a  ruler  of  the  synagogue,  who  falls  at  his  feet, 
beseeching  him  to  come  and  heal  an  only  daughter,  twelve  years 
of  age,  as  she  lies  dying.     Jesus  goes,  thronged  by  multitudes. 

40.  returned :  across  the  lake  to  the  west  side  ;  evidently  to 
Capernaum,  the  centre  of  our  Lord's  ministry  and  his  temporary 
home. 

waiting  for  him.  He  had  left  the  crowds  to  seek  rest  and 
retirement  on  the  further  side  of  the  lake  ;  but  he  had  no  sooner 
arrived  there  than  he  was  asked  to  leave.  So  he  was  soon  back 
in  the  crowd  again.  It  may  be  noted  that  the  churlishness  of  the 
heathen  on  the  east  of  the  lake  led  to  the  saving  of  Jairus's 
child.  The  anxious  father  was  eagerly  awaiting  Jesus,  fearing  it 
would  be  too  late. 

41.  ruler  of  the  synafifognie :   a  leading  Jew  of  the  town,  an 


2  24  ST.  LUKE  8.  42-45 

42  him  to  come  into  his  house ;  for  he  had  an  only  daughter, 
about  twelve  years  of  age,  and  she  lay  a  dying.  But  as 
he  went  the  multitudes  thronged  him. 

43  And  a  woman  having  an  issue  of  blood  twelve  years, 
which  had  spent  all  her  living  upon  physicians,  and  could 

44  not  be  healed  of  any,  came  behind  him,  and  touched  the 
border  of  his  garment :  and  immediately  the  issue  of  her 

45  blood  stanched.     And  Jesus  said,  Who  is  it  that  touched 


elder  and  magistrate  in  one,  being  an  official  in  charge  of  the 
synagogue  affairs,  both  its  worship  on  the  sabbath  and  its  law 
business  in  the  week. 

42.  only  daughter.  The  widow's  son  at  Nain  was  an  only 
son  (vii.  12),  so  was  the  lunatic  boy  at  Caesarea  Philippi  (ix.  38). 

viii.  43-48.  The  ivoman  ivho  touched  the  border  of  Chrisfs 
garment.  On  the  way  to  the  house  of  Jairus,  a  woman  suffering 
from  a  distressing  chronic  complaint  comes  behind  Jesus  in  the 
crowd,  touches  the  border  of  his  garment,  and  is  cured.  Our 
Lord  asking  who  touched  him,  they  all  deny,  and  Peter  says  the 
crowd  is  crushing  about  him.  But  Jesus  declares  that  he  has 
felt  power  going  out  of  him.  Thereupon  the  trembling  woman 
declares  herself,  and  is  dismissed  by  Jesus  with  a  kindly  word, 
recognizing  her  faith. 

43.  twelve  years :  the  age  of  the  child  just  mentioned  (verse 
42).  During  the  whole  of  the  child's  lifetime  this  aflaicted  woman 
had  been  suffering. 

had.  spent  all  her  living",  &c.  :  a  quiet  cut  at  his  own 
profession  by  the  physician  evangelist.  Luke  knew  too  well 
the  failures  of  medicine,  and  its  inferiority  to  the  healing  power 
of  Christ  that  never  failed.  Lightfoot  the  Hebraist  mentions 
the  absurd  remedies  prescribed  for  this  woman's  complaint,  to 
be  tried  in  succession  as  each  failed. 

44.  the  "border :  rather  '  the  tassel.'  Jews  had  a  tassel  of  three 
white  threads  to  one  of  hyacinth  at  each  of  the  four  corners  of 
an  under-garment,  called  the  tallith,  which  was  cut  square  with 
a  hole  for  the  head  to  pass  through,  and  was  so  worn  that  one 
of  the  tassels  was  seen  beyond  the  outer  garment.  The  woman's 
touch  of  this  tassel,  in  preference  to  a  direct  appeal  for  help,  must 
be  set  down  to  her  modesty. 

45.  Who  is  it  that  touched  me?  The  woman  had  come 
behind  Jesus,  .so  that  while  he  had  felt  the  touch  he  had  not  seen 
from  whom  it  came. 


ST.  LUKE   8.  46-49  225 

me?     And  when  all  denied,  Peter  said,  and  they  that 
were  with  him,  Master,  the  multitudes  press  thee  and 
crush  thee.     But  Jesus  said,  Some  one  did  touch  me  :  for  46 
I  perceived  that  power  had  gone  forth  from  me.     And  47 
when  the  woman  saw  that  she  was  not  hid,  she  came 
trembling,  and  falling  down  before  him  declared  in  the 
presence  of  all  the  people  for  what  cause  she  touched 
him,  and  how  she  was  healed   immediately.      And   he  48 
said  unto  her.  Daughter,  thy  faith  hath  made  thee  whole ; 
go  in  peace. 

While  he  yet  spake,  there  cometh  one  from  the  ruler  49 
of  the  synagogue's  hotdse,  saying,  Thy  daughter  is  dead ; 


Petor.  Observe  how  frequently  this  apostle  offers  to  answer 
questions  put  openly  to  the  disciples  generally  or  to  the  crowd, 
and  sometimes  with  a  freedom  in  expostulating  with  Jesus  which 
no  one  else  dared  to  assume. 

46.  I  perceived.  This  seems  to  mean  a  discovery  that  in- 
voluntary and  unconscious  healing  power  had  been  abstracted. 
Still  we  can  scarcely  suppose  the  process  to  have  been  wholly 
physical  and  involuntary.  It  is  more  likely  that  Jesus  had  felt 
a  timid  touch  and  responded  to  it. 

48.  Daug-liter  :  a  considerate  name  for  the  abashed  patient, 
in  peace  :  lit.  '  into  peace. ' 

viii.  49-56.  The  raising  of  J  aims'  daughter.  While  Jesus  is 
talking  to  the  woman  just  healed,  a  messenger  from  the  ruler's 
house  announces  the  death  of  his  daughter.  But  our  Lord 
encourages  him  to  believe  that  she  shall  be  restored.  On  arriving 
at  the  house,  Jesus  allows  no  one  to  enter  with  him  except  three 
of  his  most  intimate  disciples  and  the  child's  parents.  The 
people  are  carrying  on  the  usual  death  lamentations,  which 
Jesus  tries  to  check  by  saying  the  child  is  only  sleeping  ;  but 
they  laugh  at  him  contemptuously.  Taking  the  child  by  the 
hand,  he  bids  her  arise.  Then  she  returns  to  life,  and  Jesus 
orders  her  food.  He  tells  the  amazed  parents  not  to  make  this 
known. 

49.  While  he  yet  spake :  a  trial  to  the  father's  patience, 
followed  by  bitter  disappointment  until  he  saw  the  sequel.  Jesus 
was  never  really  too  late,  and  never  failed  in  the  end  to  respond 
successfully  to  honest  appeals  for  help. 

Q 


226  ST.  LUKE   8.  50—0.  i 

50  trouble  not  the  Master.  But  Jesus  hearing  it,  answered 
him,  Fear  not :    only  believe,  and  she  shall  be  made 

51  whole.  And  when  he  came  to  the  house,  he  suffered 
not  any  man  to  enter  in  with  him,  save  Peter,  and  John, 
and  James,  and  the  father  of  the  maiden  and  her  mother. 

52  And  all  were  weeping,  and  bewailing  her:   but  he  said, 

53  Weep  not ;  for  she  is  not  dead,  but  sleepeth.     And  they 

54  laughed  him  to  scorn,  knowing  that  she  was  dead.  But 
he,  taking  her  by  the  hand,  called,  saying,  Maiden,  arise. 

55  And  her  spirit  returned,  and  she  rose  up  immediately : 
and  he  commanded  that  so?fiethi?ig  be  given  her  to  eat. 

56  And  her  parents  were  amazed :  but  he  charged  them  to 
tell  no  man  what  had  been  done. 

9      And  he  called  the  twelve  together,  and  gave  them 

Master:  Teacher. 

50.  hearing-  it :  Mark  has  '  not  heeding  the  word  spoken ' 
(Mark  v,  36). 

51.  Peter,  and  John,  and  James  :  the  choicest  friends  of  Jesus, 
the  three  with  him  later  at  the  Transfiguration,  and  again  in  the 
garden. 

52.  all  were  weeping",  &c.  This  verse  cannot  refer  to  the 
three  disciples  and  the  parents.  It  must  be  concerned  with  the 
company  of  mourners  and  their  noisy  lamentations.  Therefore  we 
must  take  it  as  giving  the  reason  for  Christ's  action  in  excluding 
all  but  the  five. 

not  dead.  Of  course  this  might  mean  that  the  friends  were 
mistaken  ;  but  the  next  verse  would  rather  lead  us  to  conclude 
that  Jesus  is  here  rebuking  the  hopeless  conception  of  death. 
The  dead  who  can  be  raised  are  not  really  dead  as  men  reckon 
death,  but  only  sleeping. 

53.  knowing:  not  thinking;  this  gives  Luke's  judgement  that 
the  child  had  actually  died. 

54.  Maiden,  arise.  Mark  (v.  41)  records  the  very  Aramaic 
words  used —  Talitha  cumi. 

66.  to  tell  no  man.  According  to  our  Lord's  custom,  to 
check  the  admiration  of  mere  thaumaturgy  that  hindered  his 
higher  work.  If  the  people  had  supposed  that  he  might  be  raising 
their  dead  generally,  great  confusion  and  distraction  would  have 
ensued. 

ix.  1-6.      The  commission  of  the   Tivelve.     Jesus  grants  healing 


ST.  LUKE  9.  2-7  227 

power  and  authority  over  all  devils,  and  to  cure  diseases. 
And  he  sent  them  forth  to  preach  the  kingdom  of  God,  2 
and  to  heal  the  sick.      And  he  said  unto  them.  Take  ^ 
nothing  for  your  journey,  neither  staff,  nor  wallet,  nor 
bread,  nor  money ;   neither  have  two  coats.     And  into  4 
whatsoever  house   ye   enter,    there   abide,   and   thence 
depart.      And  as   many  as  receive  you  not,   when  ye  5 
depart  from  that  city,  shake  off  the  dust  from  your  feet 
for  a  testimony  against  them.     And  they  departed,  and  6 
went  throughout  the  villages,  preaching  the  gospel,  and 
healing  everywhere. 

Now  Herod  the  tetrarch  heard  of  all  that  was  done :  7 

power  to  the  Twelve,  and  sends  them  out  to  preach  and  effect 
cures.  He  tells  them  to  take  no  baggage  with  them,  and  to  stay 
where  hospitality  is  .given  them.  Where  they  are  not  welcome, 
they  are  to  abandon  the  place  with  a  sign  that  it  is  rejected. 
They  go  as  thus  commissioned  by  their  Master. 

1.  he  called  the  twelve.  In  Matthew  this  action  is  explained 
as  our  Lord's  compassion  for  the  people,  who  were  like  sheep 
without  a  shepherd,  and  a  harvest-field  lacking  reapers  (see  Matt. 
ix.  36— X.  i). 

2.  to  preach  the  kiugrdom :  i.  e.  to  announce  its  advent,  not  to 
teach  its  principles.  At  this  early  stage  only  Jesus  did  that  more 
difficult  work. 

3.  Take  nothing' :  to  trust  to  hospitality,  winning  the  confidence 
of  the  people. 

neither  staff.  Mark  (vi.  8)  has  'save  a  staff  only' — an 
unimportant  variation. 

nor  wallet:  the  Jew's  bag  for  food  when  travelling  among 
Gentiles  or  Samaritans. 

4.  there  abide.  Cf.  '  go  not  from  house  to  house '  in  the 
commission  to  the  Seventy  (x.  7),  i.  e.  stay  quietly  where  welcome. 
Do  not  be  feted  about. 

5.  shake  off  the  dnst :  to  signify  utter  repudiation.  Paul  and 
Barnabas  did  this  on  leaving  Antioch  in  Pisidia  (Acts  xiii.  51). 
It  is  said  to  have  been  a  customary  action  of  Pharisees  on 
crossing  from  heathen  territory  to  their  own  land. 

a  testimony  ag-ainst  them:  a  sign  that  they  are  repudiated. 

6.  villages :  not  the  towns  :  a  mission  to  the  country  folk. 

ix.  7-9.     Herod's  perplexity.     Herod  is  perplexed  at  the  fame 
Q  2 


228  ST.  LUKE   9.  S-io 

and  he  was  much  perplexed,  because  that   it  was  said 

8  by  some,  that  John  was  risen  from  the  dead ;  and  by 
some,  that   Elijah   had  appeared ;    and   by  others,  that 

9  one  of  the  old  prophets  was  risen  again.  And  Herod 
said,  John  I  beheaded :  but  who  is  this,  about  whom 
I  hear  such  things?     And  he  sought  to  see  him. 

o      And  the  apostles,  when  they  were  returned,  declared 


of  Jesus,  because  it  is  rumoured  that  he  is  John,  whom  the  king 
has  beheaded,  risen  from  the  dead,  or  one  of  the  old  prophets. 
He  tries  to  see  Jesus. 

7.  Herod  ths  tetrarch  :  Herod  Antipas.     See  note  on  iii.  i. 
all  that  was  done.     Matthew  ;xiv.  i)  calls  this  *  the  report 

concerning  Jesus.' 

it  was  said  by  some:  popular  opinions.  But  Mark  (vi.  14) 
and  Matthew  (xiv.  2)  state  that  Herod  himself  took  Jesus  to 
be  John  risen  from  the  dead. 

John:  the  Baptist.  Jesus  had  followed  John  in  preaching 
the  approach  of  the  kingdom  of  God. 

risen  from  the  dead:  according  to  a  popular  Jewish  notion 
that  in  some  cases  souls  returned  and  lived  a  second  life  on  earth. 

8.  Elijah:  after  Malachi's  prophecy  :  'Behold,  I  will  send  you 
Elijah  the  prophet  before  the  coming  of  the  great  and  dreadful 
day  of  the  Lord'  (Mai.  iv.  5'. 

had  appeared :  not  ^  was  risen  from  the  dead,'  as  we  read 
concerning  John  and  also  concerning  '  one  of  the  old  prophets,' 
because  of  Elijah's  translation  without  death. 

9.  sought :  the  verb  is  in  the  imperfect,  pointing  to  a  continuous 
action.  Herod  persistentl}'  sought  the  interview,  which  we  know 
Jesus  as  persistently  avoided.  They  met  at  last,  at  the  trial 
of  Jesus. 

ix.  10-17.  ^f*^  loaves  and  fishes.  On  the  return  of  the  apostles 
with  a  report  of  their  mission,  Jesus  takes  them  to  Bethsaida 
for  retirement.  But  when  the  multitudes  follow,  he  welcomes 
them  and  works  among  them.  As  the  day  is  wearing  away,  the 
disciples  suggest  that  he  should  dismiss  them,  that  they  maj' 
get  food  and  lodging  in  the  surrounding  villages.  But  he  tells 
the  disciples  themselves  to  provide  the  food.  They  say  that  they 
have  but  a  very  small  quantity,  while  there  are  some  five  thousand 
people.  Jesus  orders  the  people  to  be  arranged  in  fifties,  takes 
the  food— loaves  and  fishes— blesses  it,  and  distributes  it  by  means 
of  the  disciples.  All  have  enough,  and  twelve  baskets  are  filled 
with   the    fragments   that   remain.      This   narrative    is   in   John 


ST.  LUKE  9.  11-13  229 

unto  him  what  things  they  had  done.      And  he  took 
them,  and  withdrew  apart  to  a  city  called  Bethsaida. 
But  the  multitudes  perceiving  it  followed  him:  and  he  n 
welcomed  them,  and  spake  to  them  of  the  kingdom  of 
God,  and  them  that  had  need  of  healing  he  healed. 
And  the  day  began  to  wear  away  ;  and  the  twelve  came,  1 2 
and  said  unto  him.  Send  the  multitude  away,  that  they 
may  go  into  the  villages  and  country  round  about,  and 
lodge,  and  get  victuals  :  for  we  are  here  in  a  desert  place. 
But  he  said  unto  them,  Give  ye  them  to  eat.     And  they  13 
said.  We  have  no  more  than  five  loaves  and  two  fishes ; 
except  we  should  go  and  buy  food  for  all  this  people. 

(vi.  1-14),  where  it  is  1  elated  with  fuller  details,  as  well  as  in 
all  the  Synoptics. 

10.  returned:  from  the  mission  to  the  villages  (verse  6). 
a  city  called  Betlisaida:  situated  on  the  east  side  of  the 
Jordan,  just  where  it  enters  the  lake.  Josephus  tells  us  that  Philip 
advanced  it  to  the  dignity  of  a  city,  and  named  it  'Julias,'  after 
Caesar's  daughter  {Ant.  xviii.  2.  i).  According  to  Mark  (vi.  32) 
and  Matthew  (xiv.  13),  Jesus  went  with  his  disciples  to  '  a  desert 
place';  and  in  John  the  incident  is  located  on  the  east  side  of 
the  lake,  some  distance  from  Bethsaida.  We  may  conclude  that 
Bethsaida  was  the  nearest  town.  The  na'-rative  in  Luke  requires 
'  a  desert  place '  as  much  as  the  two  accounts  that  describe  the 
locality  to  be  such.  After  the  excitement  and  exhaustion  of 
the  mission,  and  perhaps  the  elation  it  produced,  the  disciples 
needed  rest  and  quiet. 

H.  welcomed:  although  he  had  sought  to  avoid  them.  None 
who  sought  him  genuinely  ever  failed  to  receive  a  welcome,  even 
if  their  visit  was  most  inopportune,  as  in  this  instance. 

12.  Send,  &c. :  a  rare  case  in  which  the  disciples  venture  to 
advise  their  Master. 

13.  Give  ye  them  to  eat.  He  did  not  promise  anything.  The 
disciples  were  to  do  what  they  could. 

five  loaves.  According  to  the  fuller  account  in  John, 
Andrew  finds  a  lad  with  these  provisions.  He  states  that  the 
loaves  were  of  barley,  the  common  bread  of  the  poorer  classes 
(John  vi.  9). 

buy  food.  The  disciples,  according  to  Mark — one  of  them. 
Philip,  as  John  narrates  it  more  definitely,  being  the  spokesman — 
calculate  that  this  would  cost  upwards  of  200  denarii. 


230  ST.  LUKE  0.  14-18 

14  For  they  were  about  five  thousand  men.  And  he  said 
unto  his  disciples,  Make  them  sit  down  in  companies, 

15  about  fifty  each.     And  they  did  so,  and  made  them  all 

16  sit  down.  And  he  took  the  five  loaves  and  the  two 
fishes,  and  looking  up  to  heaven,  he  blessed  them,  and 
brake;    and   gave   to   the   disciples   to   set   before  the 

17  multitude.  And  they  did  eat,  and  were  all  filled:  and 
there  was  taken  up  that  which  remained  over  to  them 
of  broken  pieces,  twelve  baskets. 

18  And  it  came  to  pass,  as  he  was  praying  alone,  the 

14.  Make  them  sit  down:  lit.  'recline,'  i.  e.  leaning  on  the 
left  elbow  as  at  a  banquet,  though  on  the  ground. 

about  fifty  each :  Mark  says  it  was  by  hundreds  and  fifties — 
orderly  arrangement  to  facilitate  the  distribution. 

16.  blessed  them :  meaning  he  gave  thanks  for  them,  the 
expression  used  in  John's  account  (vi.  11). 

17.  and  were  all  filled.  All  accounts  agree  in  this.  But 
what  happened  and  how  it  was  done  is  left  a  mystery.  It  is  to 
be  remembered  that  this  is  one  of  the  best  attested  Gospel 
incidents,  as  it  is  in  all  four  narratives. 

twelve  baskets  :   i.  e.  one  for  each  apostle  who  collected  the 
fragments. 

ix.  18-27.  The  great  confession  and  the  doctrine  of  the  cross. 
When  in  retirement  for  prayer,  Jesus  asks  his  disciples  who  the 
people  say  he  is.  They  tell  him  of  the  various  popular  notions 
about  him.  He  then  asks  who  they  themselves  say  he  is.  Peter 
replies,  'The  Christ  of  God.'  Jesus  bids  them  tell  this  to  no 
one,  and  then  makes  the  first  announcement  of  his  rejection, 
death,  and  resurrection.  He  adds  that  any  man  who  would 
come  after  him  must  renounce  self  and  be  prepared  to  face  death. 
The  cowardly  course  of  seeking  escape  will  really  end  in  death, 
while  martyrdom  will  issue  in  life;  what  then  is  the  use  of 
gaining  anything,  even  the  whole  world,  hy  apostasy,  if  in  the  end 
a  man  loses  himself?  Shame  of  Christ  now  will  lead  to  his  being 
ashamed  of  the  man  who  gives  way  to  it  when  he  comes  in  his 
glory.  There  are  some  standing  in  that  very  group  of  disciples 
who  will  live  to  see  the  kingdom  of  God. 

Luke  omits  several  intervening  incidents — Christ's  walking  on 
the  sea,  &c. — that  are  found  in  other  Gospels.  From  Mark 
(viii.  27)  and  Matthew  (xvi.  13)  we  learn  that  our  Lord  was 
now  at  Caesarea  Philippi,  in  the  extreme  north-east  of  Palestine, 
deserted  by  the  populace  and  under  the  ban  of  the  authorities. 


ST.  LUKE   9.  19-23  231 

disciples  were  with  him  :   and  he  asked  them,  saying, 
Who  do  the   multitudes   say  that   I   am?      And   they  19 
answering  said,  John  the  Baptist ;  but  others  say^  Elijah  ; 
and  others,  that  one  of  the  old  prophets  is  risen  again. 
And  he  said  unto  them,  But  who  say  ye  that  I  am  ?  20 
And  Peter  answering  said,  The  Christ  of  God.     But  2 1 
he  charged  them,  and  commanded  them  to  tell  this  to 
no  man;    saying,  The  Son  of  man  must  suffer  many  22 
things,  and  be  rejected  of  the  elders  and  chief  priests 
and  scribes,  and  be  killed,  and  the  third  day  be  raised 
up.     And  he  said  unto  all,   If  any  man  would  come  23 

18.  praying".  It  is  a  characteristic  of  Luke  frequently  to 
direct  attention  to  prayer,  and  especially  to  our  Lord's  prayers. 

alone :  or  '  apart.'  He  was  praying  in  the  presence  of  the 
Twelve,  but  this  was  in  some  solitary  place. 

he  asked  them.  They  would  have  gathered  up  the  rumours 
during  their  recent  preaching  tour. 

19.  John  the  Baptist,  &c.  :  a  repetition  of  the  three  theories 
previously  mentioned  (see  notes  on  verses  7,  8). 

20.  who  say  ye,  &c.  This  shews  that  Jesus  had  not  declared 
his  discipleship  even  to  his  intimate  friends.  It  was  in  accordance 
with  his  method  for  educating  them  that  they  should  grow  to 
perceive  it  for  themselves. 

Peter :  as  usual  first  to  speak  and  to  represent  his  brethren. 

The  Christ  of  God :  i.  e.  the  Messiah  whom  God  sends. 
Mark  has  simply  '  Thou  art  the  Christ '  (viii.  29)  ;  Matthew  a  much 
fuller  statement,  ^  Thou  art  the  Christ,  the  Son  of  the  living  God ' 
(xvi.  16).  This  is  the  first  confession  of  Jesus  as  the  Christ  made 
by  any  of  his  disciples.  Hence  its  immense  significance.  It 
marks  a  great  crisis  in  the  education  of  the  Twelve. 

21.  The  fact  that  Jesus  is  the  expected  Christ  is  still  to  be  kept 
quiet.  The  narrative  in  John  (vi.  15)  of  the  popular  attempt 
to  raise  an  insurrection  and  compel  him  to  be  a  king,  shews  how 
mischievous  a  belief  in  his  Messiahship  without  a  true  under- 
standing of  the  real  nature  of  his  kingdom  would  be. 

22.  The  first  announcement  of  rejection  and  death.  The 
ministry  of  Jesus,  which  opened  in  sunshine,  is  now  darkly  over- 
cast, and  he  sees  what  the  certain  issue  must  be.  It  seems 
likely  that  his  praying  had  reference  to  this  dark  future. 

23.  any  man.  The  principle  is  of  universal  application,  not 
merely  for  an  elect  few,  saints  and  ascetics. 


232  ST.  LUKE  9.  24-27 

after  me,  let  him  deny  himself,  and  take  up  his  cross 
24  daily,  and   follow  me.      For  whosoever  would  save  his 

life  shall  lose  it ;  but  whosoever  shall  lose  his  life  for 
35  my  sake,  the  same  shall  save  it.      For  what  is  a  man 

profited,  if  he  gain  the  whole  world,  and  lose  or  forfeit 
26  his  own  self?     For  whosoever  shall  be  ashamed  of  me 

and  of  my  words,   of  him  shall   the  Son  of  man  be 

ashamed,  when  he  cometh  in  his  own  glory,  and  the 
2^  glory  of  the  Father,  and  of  the  holy  angels.     But  I  tell 

you  of  a  truth.  There  be  some  of  them  that  stand  here, 

which  shall  in  no  wise  taste  of  death,  till  they  see  the 

kingdom  of  God. 

woTild:  lit.  'wills,'  'would  wish.* 

deny  himself:  renounce  self. 

take  up  :  voluntary  action. 

Ms  cross.  The  idea  is  founded  on  the  custom  of  the  con- 
demned criminal  carrying  his  own  cross  to  the  place  of  execution. 
It  means  therefore  to  be  ready  to  die  as  a  martyr,  and  if  this,  then 
of  course  it  includes  all  lesser  sacrifices  involved  in  following 
Christ. 

daily.     This  addition  only  found  in  Luke. 
24.  woTild:  lit.  'will,'  'would  wish,'  as  in  the  previous  verse, 

save  his  life.  Verse  26  shews  that  our  Lord  is  referring  to 
the  attempt  to  escape  the  dangers  of  persecution  by  cowardly 
unfaithfulness,  though  here  also  the  principle  that  reaches  to 
the  higher  includes  the  lower.  Self-seeking  as  the  chief  pursuit 
ends  in  self-ruin. 

lose  his  life  for  my  sake  :  primarily  referring  to  martyrdom. 

save  it :  not  merely  that  courage  is  safer  than  cowardice,  but 
that  even  martyrdom  is  the  road  to  continuous  life,  i.  e.  the  true 
self-living  beyond  death. 

26.  The  earliest  reference  to  the  '  Second  Advent.'  No  sooner 
does  Jesus  announce  the  tragic  end  of  his  first  Advent  than 
he  points  to  a  very  different  coming  in  glory,  as  this  is  in 
humiliation,  and  for  judgement  as  this  is  for  grace.  The  language 
is  Apocalyptic,  like  that  of  the  current  Jewish  Apocalypses,  which 
however  attached  to  the  one  coming  of  the  Messiah  ideas  here 
postponed  to  his  second  coming, 

27.  taste  of  death:  a  Hebraism  simply  meaning  'die.'  The 
verse  means  that  some  then  present  will  even  survive  to  see 
the  kingdom  of  God.     This  cannot  refer  to  the  Transfiguration  — 


ST.  LUKE   9.  28-31  2^3 

And   it  came  to  pass  about  eight  days  after   these  28 
sayings,  he  took  with  him  Peter  and  John  and  James, 
and  went  up  into  the  mountain  to  pray.     And  as  he  29 
was  praying,  the  fashion  of  his  countenance  was  altered, 
and  his  raiment  became  white  and  dazzHng.     And  behold,  30 
there  talked  with  him  two  men,  which  were  Moses  and 
Elijah ;  who  appeared  in  glory,  and  spake  of  his  decease  31 

to  happen  in  a  few  days  ;  nor  even  to  Pentecost — to  follow  in 
a  few  months.  It  has  been  referred  to  the  destruction  of 
Jerusalem.  But  the  great  missionary  progress  of  the  apostolic 
age,  which  some  but  not  only  some  then  present  lived  to  see, 
is  more  reasonably  regarded  as  the  fulfilment  of  our  Lord's 
prediction. 

ix.  28-36.  The  Transfiguration.  While  praying  on  the  moun- 
tain in  the  presence  of  his  three  chosen  friends,  Jesus  is  seen 
by  them  to  change  to  a  brilliant  appearance,  and  Moses  and 
Elijah  are  seen  conversing  with  him  about  his  approaching  death. 
When  the  disciples,  who  have  been  drowsy,  are  suflBciently 
roused  to  see  the  vision,  Peter  proposes  to  retain  it  by  erecting 
three  booths.  While  he  is  saying  this  a  cloud  overshadows  it, 
out  of  which  a  voice  is  heard  commending  Jesus  as  God's  chosen 
Son.  After  that  they  find  that  Jesus  is  alone.  They  keep 
silent  about  their  wonderful  experience. 

28.  about  eiglxt  days  after.  Mark  (ix.  2)  and  Matthew  (xvii.  i) 
say  '  after  six  days,'  virtually  the  same  note  of  time.  Thus  all 
three  evangelists  call  attention  to  the  nearness  of  the  Transfigura- 
tion to  the  great  confession  and  our  Lord's  first  announcement 
of  his  death. 

tlie  luountain :  certainly  not  Tabor,  in  the  plain  of  Jezreel, 
as  a  tradition  found  in  Cyril  of  Jerusalem  asserts,  for  there 
was  a  Roman  fort  on  its  summit  at  this  time  ;  and,  besides,  Jesus 
was  nowhere  near  its  locality.  He  was  close  to  Hermon,  the 
mountain  of  Palestine,  nearly  10,000  feet  in  height,  its  snow  dome 
being  visible  as  far  down  the  Jordan  valley  as  Jericho  ;  this  great 
mountain  seems  to  have  been  the  scene  of  the  Transfiguration. 

to  pray :  characteristically  mentioned  by  Luke  only. 

29.  fasMon  :  external  appearance.  The  Greek  word  is  derived 
from  a  root  referring  to  seeing ;  what  is  seen. 

30.  two  men,  which  were  Moses  and  Elijah.  The  expression 
implies  that  the  disciples  only  perceived  that  '  two  men '  were 
present,  not  recognizing  them.  Afterwards  they  learnt  (perhaps 
from  Jesus)  that  these  were  Moses,  the  representative  of  the  law. 
and  Elijah,  the  representative  of  the  prophets. 


234  ST.  LUKE   9.  32-37 

3-  which  he  was  about  to  accomplish  at  Jerusalem.  Now 
Peter  and  they  that  were  with  him  were  heavy  with 
sleep :    but  when  they  were  fully  awake,  they  saw  his 

33  glory,  and  the  two  men  that  stood  with  him.  And  it 
came  to  pass,  as  they  were  parting  from  him,  Peter 
said  unto  Jesus,  Master,  it  is  good  for  us  to  be  here: 
and  let  us  make  three  tabernacles ;  one  for  thee,  and 
one  for  Moses,  and  one  for  Elijah :    not  knowing  what 

34  he  said.  And  while  he  said  these  things,  there  came 
a  cloud,  and  overshadowed  them:   and  they  feared  as 

35  they  entered  into  the  cloud.  And  a  voice  came  out  of 
the  cloud,  saying.  This  is  my  Son,  my  chosen :  hear  ye 

36  him.  And  when  the  voice  came,  Jesus  was  found  alone. 
And  they  held  their  peace,  and  told  no  man  in  those 
days  any  of  the  things  which  they  had  seen. 

37  And  it  came  to  pass,  on  the  next  day,  when  they  were 


31.  decease:  lit.  *  departure.'    This  is  only  mentioned  in  Luke. 

32.  when  they  were  fully  awake.  The  usual  classical  sense 
of  the  phrase  is  given  in  the  margin  of  the  R.  V.  *  having  remained 
awake.'  But  the  context  seems  to  point  to  the  meaning  in  the 
text. 

33.  tabernacles;  booths,  no  doubt  from  boughs  of  trees,  as 
these  were  used  at  the  Feast  of  Tabernacles. 

34.  a  cloud.     Matthew  (xvii.  5)  says  that  this  was  luminous. 

35.  my  chosen:  the  reading  of  the  best  MSS.,  and  therefore 
adopted  by  the  Revisers,  while  the  Authorized  had  '  beloved,' 
the  word  in  Mark  and  Matthew,  and  therefore  probably  inserted 
in  Luke  as  a  gloss  to  bring  this  Gospel  into  line  with  its 
companions— a  common  practice  among  the  copyists. 

36.  told  no  man.  Mark  and  Matthew  say  Jesus  had  enjoined 
silence. 

ix.  37-45.  The  disciples*  failure.  The  day  after  the  Trans- 
figuration, when  Jesus  and  his  three  friends  are  descending  from 
the  mountain,  they  are  met  by  a  crowd  of  people,  and  one  man  in 
the  crowd  begs  our  Lord's  help  for  his  afflicted  child,  saying  that 
he  had  sought  help  from  the  disciples,  but  they  had  failed.  Jesus 
laments  the  perverse  lack  of  faith  this  reveals,  and  asks  for  the 
child  to  be  brought  to  him.     This  is  done ;  the  boy  falls  into  con- 


ST.  LUKE    9.  38-43  235 

come  down  from  the  mountain,  a  great  multitude  met  him. 
And  behold,  a  man   from  the  multitude  cried,  saying,  38 
Master,  I  beseech  thee  to  look  upon  my  son ;    for  he 
is  mine  only  child :    and  behold,  a  spirit  taketh  him,  39 
and  he  suddenly  crieth  out ;   and  it  teareth  him  that 
he  foameth,  and  it  hardly  departeth  from  him,  bruising 
him  sorely.     And  I  besought  thy  disciples  to  cast  it  out ;  40 
and  they  could  not.      And  Jesus  answered  and  said,  41 
O  faithless  and  perverse  generation,  how  long  shall  I  be 
with  you,  and  bear  with  you  ?    bring  hither  thy  son. 
And  as  he  was  yet  a  coming,   the  devil  dashed   him  42 
down,  and  tare  Mm  grievously.     But  Jesus  rebuked  the 
unclean  spirit,  and  healed  the  boy,  and  gave  him  back 
to  his  father.      And   they  were  all  astonished   at   the  43 
majesty  of  God. 

vulsions ;  but  Jesus  liberates  him  from  his  demoniacal  possession, 
and  then  gives  him  back  to  his  father  sane  and  sound.  The  people 
are  amazed  at  the  great  power  of  God  thus  revealed.  Jesus 
announces  his  betrayal  to  his  disciples. 

38.  Master:  Teacher. 

mine  only  clilld :  like  the  widow's  son  at  Nain,  and  Jairus' 
daughter. 

39.  a  spirit  taketh  him.  Mark  (ix.  17)  calls  this  'a  dumb 
spirit,'  i.e.  a  spirit  that  destroyed  the  faculty  of  speech;  in 
Matthew  (A.  V.  xvii.  15)  the  boy  is  described  as '  lunatic,'  lit. '  moon- 
struck.'   For  the  phenomena  of  possession  see  note  on  iv.  33. 

teareth :  throws  into  convulsions. 
hardly :  with  difficulty. 

40.  thy  disciples:  probably  the  nine  whom  Jesus  had  left 
behind  when  he  took  three  up  the  mountain. 

41.  faithless:  unbelieving,  distrustful,  not  disloyal. 
g'eneration.     The  disciples  are  here  included  with  the  main 

body  of  their  generation,  because  they  have  failed  to  escape  from 
the  unbelieving,  perverse  spirit  of  their  age. 

42.  devil:  demon. 

dashed  him  down.  Dr.  Plummer  remarks  that  this  word 
is  used  of  boxers  knocking  an  opponent  down,  or  wrestlers 
throwing. 

43.  the  majesty  of  God:  the  great  and  wonderful  power  of 


236  ST.  LUKE   9.  44-47 

But  while  all  were  marvelling  at  all  the  things  which 

44  he  did,  he  said  unto  his  disciples,  Let  these  words  sink 
into  your  ears :   for  the  Son  of  man  shall  be  delivered 

45  up  into  the  hands  of  men.  But  they  understood  not 
this  saying,  and  it  was  concealed  from  them,  that  they 
should  not  perceive  it :  and  they  were  afraid  to  ask  him 
about  this  saying. 

46  And  there  arose  a  reasoning  among  them,  which  of 

47  them  should  be  greatest.  But  when  Jesus  saw  the 
reasoning  of  their  heart,  he  took  a  little  child,  and  set 

God.  Again  we  see  a  characteristic  of  Luke's  Gospel,  in  its 
pointing  out  how  the  people  praise  God  rather  than  Jesus  for  his 
great  wonders.  Of  course  this  implies  their  recognition  that  God 
is  with  him,  quite  the  opposite  view  to  that  of  his  enemies,  who 
ascribe  his  works  to  sorcery  and  alliance  with  the  spirit  of  evil. 

44.  sink  into  your  ears,  &c.  The  first  announcement  of  his 
rejection  and  death  had  been  made  a  week  earlier,  when  Peter  had 
repudiated  it  (see  verse  22,  and  cf.  Mark  viii.  31-33).  He  returns 
to  the  subject  with  an  emphatic  demand  for  attention,  as  the 
disciples  were  slow  to  receive  the  unwelcome  idea. 

delivered  up :  the  same  Greek  word  as  that  sometimes  trans- 
lated 'betrayed,'  but  here  meaning  'given  up  by  God'  because 
'into  the  hands  of  men'  ;  cf.  Roman  viii.  32. 

45.  afraid:  dreading  more  disclosures;  perhaps  also  mindful 
of  the  rebuke  Peter  had  received. 

ix.  46-50.  The  little  child  and  the  unattached  disciple.  Jesus, 
observing  his  disciples  concerned  about  a  question  of  pre- 
eminence, sets  a  little  child  by  his  side  as  their  model,  and 
declares  that  to  receive  such  a  child  is  to  receive  him,  and  to 
receive  him  is  to  receive  God,  adding  that  lowliness  is  greatness. 
John  tells  how  they  checked  an  exorcist  using  the  name  of  Jesus 
because  he  did  not  join  the  troop  of  disciples.  Jesus  disapproves, 
since  whoever  does  not  oppose  the  movement  is  helping  it. 

46.  ^eatsst :  lit.  '  greater,'  i.  e.  than  his  brother  disciples. 

47.  their  heart :  internal  private  thoughts  perceived  by  Jesus. 
This  implies  that  the  unlovely  discussion  just  mentioned  had  taken 
place  in  his  absence.  When  the  disciples  met  him  the  thoughts 
it  involved  were  still  simmering  in  their  minds,  and  were 
intuitively  perceived  by  him. 

took  a  little  child.  Matthew  (xviii.  2)  says  that  Jesus  called 
the  child  to  him.     There  is  a  late  tradition  that  this  child  was 


ST.  LUKE   9.  48-50  237 

him  by  his  side,  and  said  unto  them,  Whosoever  shall  48 
receive  this  little  child  in  my  name  receiveth  me :   and 
whosoever  shall  receive  me  receiveth  him  that  sent  me : 
for  he  that  is  least  among  you  all,  the  same  is  great. 

And  John  answered  and  said,  Master,  we  saw  one  49 
casting  out  devils  in  thy  name ;   and  we  forbade  him, 
because  he  followeth  not  with  us.  But  Jesus  said  unto  him,  50 
Forbid  hifti  not :  for  he  that  is  not  against  you  is  for  you. 

Ignatius,  afterwards  the  bishop  of  Antioch,  who  suffered  martyr- 
dom in  the  amphitheatre  at  Rome  under  Trajan. 

set  him  by  his  side :  in  the  very  place  of  honour  coveted  by 
each  of  the  Twelve,  the  place  of  '  the  greater '  disciple,  that  on 
another  occasion  sought  for  James  and  John  by  their  mother 
(Matt.  XX.  20,  21). 

48.  in  my  name :  lit.  '  oh  my  name,'  i.e.  on  the  ground  o^  my 
name.  This  reference  to  the  name  is  a  Hebraism,  sometimes 
signifying  the  character  and  sometimes  the  authority  ;  but  since 
here  neither  of  these  meanings  is  suitable  we  must  take  a  more 
general  one,  viz.  that  the  receiving  is  for  Christ's  sake,  because  ' 
the  child  is  regarded  as  his  child. 

him  that  sent  me.  Jesus  thus  describes  God  with  a  humble 
reference  to  his  own  obedience  and  comparatively  subordinate 
place.  As  receiving  the  child  is  receiving  the  child's  God,  so 
receiving  Jesus  is  receiving  his  Lord. 

least :  h't.  '  less,'  i.  e.  than  his  brother  disciples. 

49.  answered:  an  idiomatic  term,  not  implying  a  previous 
question,  marking  a  speech  in  response  to  the  condition  of  affairs, 
something  called  forth  by  what  precedes. 

in  thy  name.  Christ's  reference  to  his  name  in  the  previous 
verse  leads  John  to  mention  what  he  has  not  previously  spoken 
about.  His  conscience  is  touched  ;  he  fears  he  may  have  made 
a  mistake  in  over -hasty  zeal.  '  In  thy  name  '  here  is  to  be  taken 
literally.  The  exorcist  was  using  the  very  name  of  Jesus.  But 
by  his  success  he  proved  himself  to  be  better  than  a  superstitious 
sorcerer,  and  shewed  that  he  had  real  faith  in  Christ. 

50.  followeth  not  with  us.  There  is  no  emphasis  on  the  '  us,' 
nor  does  that  mean  the  disciples  apart  from  Jesus.  Doubtless  it 
includes  Jesus.  The  protest  was  based  on  zealous  loyalty.  Yet 
it  was  narrow. 

you.  Mark  (ix.  40)  has  '  us.'  If  we  are  to  read  'j'ou,'  as  in 
Luke,  the  rebuke  certainly  aims  at  checking  narrowness  in  not 
recognizing  those  not  of  our  own  set. 


238  ST.  l.UKE   9.  51-54 

51  And  it  came  to  pass,  when  the  days  were  well-nigh 
come  that  he  should  be  received  up,  he  stedfastly  set 

52  his  face  to  go  to  Jerusalem,  and  sent  messengers  before 
his  face :   and  they  went,  and  entered  into  a  village  of 

53  the  Samaritans,  to  make  ready  for  him.     And  they  did 
not  receive  him,  because  his  face  ^vas  as  though  he  were 

54  going  to  Jerusalem.     And  when  his  disciples  James  and 
John  saw  this^  they  said,  Lord,  wult  thou  that  we  bid  fire 


Luke's  New  Contribution  to  the  Gospel  History, 
ix.  51 — xix.  27. 

ix.  51-56.  Our  Lord  rejected  by  a  Samaritan  village.  Jesus 
sends  messengers  to  a  Samaritan  village  to  make  preparations  for 
his  entrance  there.  But  the  villagers  decline  to  receive  him 
beL.ri'se  he  is  on  his  way  to  Jerusalem.  Thereupon  James  and 
John  ask  permission  to  call  down  fire  on  them,  but  are  rebuked 
by  Jesus,  and  the  company  goes  on  to  another  village. 

This  incident  is  not  in  the  other  Gospels.  We  here  commence 
the  *  travel  narrative,'  extending  from  ix.  51  to  xviii.  14.  A  great 
part  of  its  contents  is  found  only  in  Luke.     See  Introduction. 

51.  well -nAgfli  come :  lit.  *  being  completed.' 
received  up  :  i.e.  to  heaven. 

stedfastly  set  his  face:  probably  meaning  in  spite  of  his 
knowledge  of  the  fate  awaiting  him,  and  perhaps  against  the 
remonstrances  of  his  friends. 

52.  messengers.  The  Greek  word  is  lit.  'angels';  but  of 
course  human  messengers  from  among  the  disciples  are  here 
indicated  ;  cf.  vii.  24. 

before  his  face :  a  Hebraism,  meaning  before  his  presence, 
i.  e.  before  he  came  himself. 

53.  g'oing'  to  Jerusalem.  Thus  the  reason  given  for  the 
rejection  of  Jesus  by  this  Samaritan  village  is  no  personal 
opposition  to  him,  but  antagonism  to  Jewish  customs,  the  journe}' 
being  understood  to  be  for  the  sake  of  visiting  the  Jerusalem 
temple.  The  irony  of  the  situation  is  seen  in  the  fact  that  the 
temple  authorities  were  to  be  our  Lord's  most  deadly  enemies. 

54.  A  strange  request,  no  doubt  based  on  the  example  of  Elijah 
in  calling  down  fire  from  heaven  on  the  Israelite  troops  (^see 
2  Kings  i.  10^,  although  the  reference  to  the  prophet's  action  in 
the  A.  V.  disappears  from  the  Revised  Text,  as  not  in  the  best 
MSS.  No  doubt  it  was  a  copyist's  comment  that  had  crept  into 
the  text. 


ST.  LUKE   9.  55-60  239 

to  come  down  from  heaven,  and  consume  them  ?  But  5r 
he  turned,  and  rebuked  them.  And  they  went  to  another  56 
village. 

And  as  they  went  in  the  way,  a  certain  man  said  unto  57 
him,  I  will  follow  thee  whithersoever  thou  goest.     And  58 
Jesus  said  unto  him.  The  foxes  have  holes,  and  the  birds 
of  the  heaven  have  nests ;  but  the  Son  of  man  hath  not 
where   to  lay  his  head.      And   he  said   unto   another,  59 
Follow  me.     But  he  said,  Lord,  suffer  me  first  to  go  and 
bury  my  father.     But  he  said  unto  him,  Leave  the  dead  60 


55,  56.  The  shortening  of  these  verses  by  the  omission  of 
two  sentences — *  Ye  know  not,*  &c.,  and  '  For  the  Son  of  man,'  &c. 
— which  were  in  the  A.  V.,  is  necessitated  by  their  absence  from 
the  best  MSS. 

ix.  57-62,  Three  doubtful  disciples.  A  man  offers  to  follow 
Jesus  anywhere  ;  our  Lord  warns  him  that  it  is  to  follow  a  home- 
less leader.  Jesus  calls  another  man,  who  immediately  excuses 
himself  on  the  plea  of  filial  duty,  and  is  rebuked  for  doing  so.  A 
third  offers  himself  if  he  may  first  bid  his  people  farewell.  Jesus 
warns  him  against  hesitating  discipleship. 

57.  a  certain  man.  Matthew  (viii.  19)  says  he  was  a  scribe, 
and  places  the  incident  much  earlier  in  our  Lord's  life.  Probably 
the  three  incidents  occurred  at  different  times,  and  are  here  placed 
together  because  of  their  similarity, 

58.  foxes  :  abounding  in  the  mountains  of  Palestine, 

nests  :  lit.  '  encampings,'  and  meaning  '  roosts  '  rather  than 
'  nests.'  The  idea  is  of  the  places  where  birds  rest  at  night.  Even 
these  wild  creatures  have  their  homes. 

hath  not  where  to  lay  his  head :  the  lot  of  a  tramp,  yet  not 
due  to  poverty,  but  owing  partly  to  his  wandering  life,  partly  to 
his  being  rejected,  as  at  Nazareth,  his  old  home.  Thus  a  hasty 
volunteer  was  warned  to  count  the  cost. 

59.  In  this  second  case  the  man  is  not  a  volunteer,  but  one 
called  by  Christ. 

to  .  .  .  bury  my  father.  This  seems  to  be  an  allusion  to  a 
proverb,  which,  however,  cannot  now  be  traced.  We  cannot  sup- 
pose our  Lord  would  not  allow  a  man  to  attend  his  own  father's 
funeral,  which  in  the  East  would  be  but  a  few  hours  after  death. 

60.  Leave  the  dead,  &c.  Another  proverb,  or  an  original 
utterance  to  be  taken  metaphorically,  meaning  *Do  not  live  in  the 


240  ST.   LUKE    9.  6i  — 10.  i 

to  bury  their  own  dead ;  but  go  thou  and  publish  abroad 
6i  the  kingdom  of  God.     And  another  also  said,   I  will 

follow  thee,  Lord ;  but  first  suffer  me  to  bid  farewell  to 
62  them  that  are  at  my  house.     But  Jesus  said  unto  him, 

No  man,  having  put  his  hand  to  the  plough,  and  looking 

back,  is  fit  for  the  kingdom  of  God. 
10      Now  after  these  things  the  Lord  appointed  seventy 

past,  do  not  be  so  absorbed  in  lamenting  the  dead  as  to  forget  the 
needs  of  the  living.' 

61.  The  third  case,  like  the  first,  introduces  a  volunteer.  This 
is  not  in  Matthew,  as  the  two  other  cases  are. 

to  bid  farewell,  &c.  Matthew  did  thus  bid  farewell  in  a 
feast  given  with  Christ's  sanction.  The  man's  words  must  mean 
more,  must  imply  a  lingering  disposition  and  a  clinging  to  old 
associations. 

62.  In  this  incident,  as  in  the  previous  incident,  our  Lord's 
action  looks  harsh  on  the  surface.  It  must  be  accounted  for  (i) 
by  his  knowledge  of  the  hearts  of  the  men  he  was  speaking  to, 
their  weaknesses  and  their  dangers  ;  (2)  by  his  known  custom  of 
speaking  strongly  to  deepen  the  impression  of  his  requirements, 
with  a  full  assurance  that  imaginative  Orientals  would  not  mis- 
understand him. 

X.  1-16.  The  Seventy.  Jesus  distributes  seventy  disciples  among 
the  villages  he  proposes  to  visit,  because  while  the  harvest  is 
abundant  the  reapers  are  but  few.  They  will  go  as  lambs  among 
wolves.  Nevertheless  they  are  not  to  carry  any  provisions,  and 
are  to  treat  the  people  among  whom  they  go  courteously,  accept- 
ing hospitality  as  a  reasonable  return  for  their  labours.  Where 
well  received  they  are  to  take  what  is  offered  them,  heal  the  sick, 
and  proclaim  the  kingdom.  Where  rejected  they  are  to  shew 
that  they  renounce  the  place  ;  its  fate  will  be  worse  than  Sodom's. 
Jesus  laments  the  doom  of  cities  where  he  has  laboured  as  worse 
than  that  of  the  ancient  heathen.  Capernaum  is  to  be  cast  down 
in  her  pride.  To  receive  or  reject  the  Seventy  is  to  receive  or 
reject  Jesus  and  God  who  sent  him. 

Only  Luke  records  this  mission  of  the  Seventy.  The  charge 
given  to  them  closely  resembles  that  given  to  the  Twelve. 
Accordingly  some  critics  are  of  opinion  that  the  evangelist,  since 
he  records  both  missions,  is  following  two  varying  reports  of  one 
and  the  same  mission,  i.  e.  that  of  the  Twelve  also  recorded  in  the 
other  Synoptics.  But  this  view  does  not  account  for  the  mention 
of  seventy  at  all.  The  Twelve  are  well  known.  Here  is  a 
definite  record  of  seventy  other  disciples.     An  extreme  critical 


ST.  LUKE   10.  2-5  241 

others,  and  sent  them  two  and  two  before  his  face  into 
every  city  and  place,  whither  he  himself  was  about  to 
come.     And  he  said  unto  them,  The  harvest  is  plenteous,  2 
but  the  labourers  are  few :  pray  ye  therefore  the  Lord  of 
the  harvest,  that  he  send  forth  labourers  into  his  harvest. 
Go  your  ways  :  behold,  I  send  you  forth  as  lambs  in  the  3 
midst  of  wolves.     Carry  no  purse,  no  wallet,  no  shoes :  4 
and  salute  no  man  on  the  way.     And  into  whatsoever  5 
house  ye  shall  enter,  first  say,  Peace  be  to  this  house. 

opinion  holds  this  narrative  to  be  transferred  from  later  apostolic 
times,  the  Seventy,  if  sent  by  Christ  at  all,  impelled  by  the  spirit  of 
Christ.    Of  course  this  is  to  play  havoc  w^ith  the  Gospel  narrative. 

1.  after  tliese  tMngs :  an  indefinite  note  of  time;  probably 
Luke  had  no  information  as  to  when  this  was. 

seventy :  the  number  of  the  elders  appointed  to  assist  Moses 
(Num.xi.  16).  Eusebius  mentions  traditions  ofsome  of  the  Seventy, 
naming  Barnabas,  Sosthenes,  Cephas,  Matthias,  Joseph  Barsabbas, 
all  N.  T.  men,  as  given  by  Clement  of  Alexandria  {Hist.  Eccl  i.  12). 

others  :  in  addition  to  the  Twelve. 

two  and  two :  for  companionship,  as  in  the  mission  of  the 
Twelve  (Mark  vi.  7). 

2.  The  harvest,  &c.  :  perhaps  an  illustration  drawn  from  the 
harvest-fields  then  ripe,  and  if  so,  giving  the  date  as  about  April 
or  May.  According  to  Matthew  (ix.  37,  38),  this  saying  of  Jesus 
was  uttered  previous  to  the  selection  of  the  Twelve,  as  the  reason 
for  that  selection. 

3.  lamhs,  &c.  In  Matthew  (x.  16)  Jesus  says  the  same  to  the 
Twelve,  except  that  there  we  read  ^  sheep.'  It  shews  our  Lord's 
solicitude  for  his  servants.  The  Jewish  antagonism  was  growing 
acute.  This  saying,  and  others  common  to  the  two  charges,  might 
well  be  repeated,  fitting  the  Seventy  equally  with  the  Twelve. 
Still  we  must  admit  the  possibility  that  some  things  Jesus  said  on 
the  one  occasion  may  have  been  transferred  in  tradition  totfee  other. 

4.  See  note  on  ix.  4.  There  is  a  difference  in  the  details.  In  the 
directions  to  the  apostles  five  articles  are  mentioned,  here  only 
three.  The  wallet  is  the  only  article  common  to  the  two  lists. 
The  ideas  are  the  same  ip.  both  cases.  The  missionaries  are  not 
to  be  hampered  with  baggage,  and  they  are  to  trust  to  the 
hospitality  of  the  people  they  visit. 

5.  whatsoever  house,  &c. :  entering  to  seek  hospitality. 
Peace,  &c.  :  an  Eastern  salutation.     The  missionaries  are  to 

be  courteous  and  conciliatory. 


242  ST.   LUKE  10.  6-1.^ 

6  And  if  a  son  of  peace  be  there,  your  peace  shall  rest 

7  upon  him  :  but  if  not,  it  shall  turn  to  you  again.  And 
in  that  same  house  remain,  eating  and  drinking  such 
things  as  they  give :   for  the  labourer  is  worthy  of  his 

8  hire.  Go  not  from  house  to  house.  And  into  whatso- 
ever city  ye  enter,  and  they  receive  you,  eat  such  things 

9  as  are  set  before  you  :  and  heal  the  sick  that  are  therein, 
and  say  unto  them,  The  kingdom  of  God  is  come  nigh 

10  unto  you.     But  into  whatsoever  city  ye  shall  enter,  and 
they  receive  you  not,  go  out  into  the  streets  thereof  and 

11  say,  Even  the  dust  from  your  city,  that  cleaveth  to  our 
feet,  we  do  wipe  off  against  you :    howbeit  know  this, 

12  that  the  kingdom  of  God  is  come  nigh.     I  say  unto  you. 
It  shall  be  more  tolerable  in  that  day  for  Sodom,  than 

13  for  that  city.     Woe  unto  thee,  Chorazin  !  woe  unto  thee, 


6.  a  son  of  peace  :  a  Hebraism,  meaning  a  kindly  disposed  man. 
The  verse  means  that  if  you  are  well  received,  your  visit  will  bring 
a  blessing  to  your  host ;  and  if  not,  still  you  will  yourselves  be  at 
peace. 

V.  remain :  do  not  fear  to  be  trespassing  on  the  hospitality  of 
the  people  you  visit.  You  will  be  giving  good  service,  for  which 
it  is  but  the  reasonable  return. 

Qo  not  from  house  to  house :  do  not  be  feted  about,  as  was 
customary  with  famous  Rabbis  when  they  visited  a  town. 

8.  This  verse  may  have  a  double  application  :  (i)  do  not  shrink 
because  of  superfluous  modesty  from  accepting  what  is  offered  ; 
2)  do  not  object  to  the  humblest  fare, 

11.  Even  tlie  dust,  &c.     See  note  on  ix.  5. 

12.  Oodom  :  a  typically  wicked  city,  the  well-known  doom  of 
which  is  described  in  Genesis  xix.  24,  25.  Here  the  thought  is  of 
punishment  still  awaiting  its  citizens  in  the  final  judgement.  In 
Judc  7  this  city  is  described  as  punished  with  'eternal  fire.' 
Jesus  is  led  by  the  idea  of  the  rejection  of  his  messengers  to 
mourn  over  the  rejection  of  himself  and  his  own  message  in  the 
centres  of  his  greatest  activity. 

13.  Chorazin:  possibly /f^ms^A,  two  miles  north  of  the  lake. 
We  have  no  account  of  our  Lord's  work  there.  So  much  of  his 
ministry  has  been  left  without  record. 


ST.  lukp:  10.  14-18  243 

Bethsaida  !  for  if    the  mighty  works  had  been  done  in 
Tyre  and  Sidon,  which  were  done  in  you,  they  would 
have  repented  long  ago,  sitting  in  sackcloth  and  ashes. 
Howbeit  it  shall  be  more  tolerable  for  Tyre  and  Sidon  in  14 
the  judgement,  than  for  you.      And  thou,  Capernaum,  15 
shalt  thou  be  exalted  unto  heaven  ?  thou  shalt  be  brought 
down  unto  Hades.     He  that  heareth  you  heareth  me ;  16 
and  he  that  rejecteth   you  rejecteth    me ;   and  he  that 
rejecteth  me  rejecteth  him  that  sent  me. 

And  the  seventy  returned  with  joy,  saying,  Lord,  even  17 
the  devils  are  subject  unto  us  in  thy  name.     And  he  said  1 8 

Bethsaida.     See  note  on  ix.  10. 

Tyre  and  Sidon :  the  ancient  Phoenician  cities,  proverbially 
doomed  because  denounced  by  Isaiah  (xxiii),  Jeremiah  (xxv),  and 
Ezekiel  (xxvi-xxviii). 

14.  The  idea  of  the  passage  is  that  inasmuch  as  these  cities  of 
Galilee,  which  had  enjoyed  the  rare  privilege  of  the  presence 
of  Jesus,  had  not  profited  by  it — in  Matthew  (xi.  20),  we  read 
'  because  they  repented  not ' — their  just  doom  will  be  hea\ner 
even  than  the  doom  of  the  most  wicked  heathen  cities,  since  those 
cities  were  not  thus  privileged.  Judgement  will  be  according  to 
light  and  opportunity. 

15.  Shalt  thou  "be  exalted,  &c.  :  according  to  the  best  MSS.. 
a  sentence  to  be  read  in  question  form,  with  reference  to  the  pride 
of  Capernaum  and  its  expectation  of  a  great  future. 

thou  Shalt  be  brought  down.    Capernaum  has  disappeared ; 
its  site  is  a  matter  of  dispute.     See  note  on  iv.  31. 
Hades :  not  Hell.     See  note  on  xvi.  23. 

16.  This  verse  indicates  that  the  great  guilt  of  such  places  as 
Chorazin,  Bethsaida,  and  Capernaum — the  cities  which  had 
rejected  Jesus — will  be  equalled  by  that  of  those  who  reject  the 
Seventy."  " 

x.  17-20.  The  return  of  the  Seventy.  The  seventy  missionaries 
return  to  Jesus  with  delight  that  by  the  name  of  Jesus  they  have 
power  even  over  demons.  Jesus  declares  that  he  saw  the  fall  of 
Satan,  and  promises  his  friends  immunity  in  the  greatest  danger. 
Yet  he  points  to  a  higher  source  of  joy,  in  the  knowledge  that 
they  are  owned  by  God, 

17.  even  the  devils  :  demons.  Unlike  the  Twelve  (see  ix.  i), 
the  Seventy  had  not  been  promised  this  power.  Their  simple 
minds  are  elated  at  its  sensational  effects. 

R    2 


244  ST.  LUKE   10.  19^21 

unto  them,  I  beheld  Satan  fallen  as  lightning  from  heaven. 

19  Behold,  I  have  given  you  authority  to  tread  upon  ser- 
pents  and  scorpions,   and    over   all    the   power  of  the 

20  enemy  :  and  nothing  shall  in  any  wise  hurt  you.  How- 
beit  in  this  rejoice  not,  that  the  spirits  are  subject  unto 
you  ;  but  rejoice  that  your  names  are  written  in  heaven. 

21  In  that  same  hour  he  rejoiced  in  the  Holy  Spirit,  and 


18.  I  beheld.  The  verb  is  in  the  imperfect,  meaning  'I  was 
beholding,'  i.e.  during  the  course  of  this  successful  mission.  The 
tense  of  the  verb  pointing  thus  to  a  continuous  beholding,  as  well 
as  the  context,  forbids  the  idea  that  this  is  a  reference  to  Christ's 
sight  of  the  original  fall  of  Satan  in  his  pre-existent  state.  The 
triumph  of  the  gospel  of  the  kingdom  is  in  itself  the  fall  of  Satan. 

19.  to  tread  upon  serpents,  &c.  This  must  be  metaphorical 
language.  Jesus  did  not  give  immunity  from  physical  danger,  nor 
was  it  enjoyed  by  his  people.  The  nearest  parallel  is  the  case  of 
Paul  and  the  viper,  which  stands  alone,  and  is  not  indubitably 
miraculous  (see  Acts  xxviii.  3-6). 

20.  names  .  .  .  written  in  heaven :  as  on  the  roll  of  citizens. 
We  meet  with  the  idea  in  Isaiah  (iv.  3)  :  *  Every  one  that  is 
written  among  the  living  in  Jerusalem.'  In  Daniel  (xii.  i),  Jews 
to  be  delivered  are  described  as  '  found  written  in  the  book.'  On 
the  other  hand,  Moses  speaks  about  being  blotted  out  of  God's 
book  (Exod.  xxxii.  32)  for  rejection  by  God.  Our  Lord  here 
teaches  that  to  be  reckoned  among  God's  people  is  a  better 
source  of  rejoicing  than  the  possession  of  astounding  miraculous 
powers. 

X.  21-24.  "^^^  revelation  to  babes.  Jesus  then  expresses  his 
joy  that  the  revelation  hidden  from  superior  persons  is  open 
to  the  simple.  This  is  in  accordance  with  God's  will.  He 
himself,  as  the  Son  of  God  to  whom  everything  has  been  delivered, 
is  only  known  by  his  Father,  and  only  he  and  those  to  whom  he 
brings  the  revelation  know  the  Father.  He  privately  con- 
gratulates his  disciples  on  their  seeing  and  hearing  what  prophets 
and  kings  vainly  sought  to  see  and  hear. 

21.  In  tliat  same  hour:  when  the  Seventy  returned  with  their 
cheerful  report.  In  Matthew,  where  the  mission  of  the  Seventy 
is  not  mentioned,  the  words  that  follow  come  immediately  after 
the  lament  over  the  three  cities.  Their  chief  people,  especially  the 
leading  citizens  of  proud  Capernaum,  are  '  the  wise.' 

in  the  Holy  Spirit:   according  to  the  best  MSS..  instead  of 
merel}'  'in  spirit,'  i.e.  in  his  own  spirit,  as  we  read  in  the  A.V. 


ST.  LUKE    10.  2  2  ■        245 

said,  I  thank  thee,  O  Father,  Lord  of  heaven  and  earth, 
that  thou  didst  hide  these  things  from  the  wise  and 
understanding,  and  didst  reveal  them  unto  babes :  yea, 
Father ;  for  so  it  was  well-pleasing  in  thy  sight.  All 
things  have  been  delivered  unto  me  of  my  Father :  and 
no  one  knoweth  who  the  Son  is,  save  the  Father ;  and 
who  the  Father  is,  save  the  Son,  and  he  to  whomsoever 


This  is  one  of  Luke's  many  characteristic  references  to  the  Holy 
Spirit.     Christ's  joy  was  inspired. 

thank :  lit.  '  confess  from  the  heart ' — acknowledge  and 
praise. 

that  thou  didst  hide.  This  is  a  Hebraistic  idiom.  The 
Hebrew  language,  being  very  simple  in  construction  and  possess- 
ing few  conjunctions,  links  sentences  with  '  and  *  where  we  should 
use  other  connecting  words.  The  meaning  is  '  although  thou  didst 
hide.' 

hahes:  the  simple  disciples.  This  revelation  to  babes  is 
a  vital  principle  of  Christ's  gospel.  John  the  Baptist  was  to  note 
that  good  tidings  were  preached  to  the  poor  (vii.  22).  All  who 
would  enter  the  kingdom  must  become  as  little  children.  In  his 
Ode  on  Intimations  of  Immortality  from  Recollections  of  Childhood, 
Wordsworth  addresses  the  little  child  as 

'  Thou,  whose  exterior  semblance  doth  belie 

Thy  soul's  immensity  ; 
Thou  best  Philosopher,  who  yet  doth  keep 
Thy  heritage,  thou  Eye  among  the  blind, 
That,  deaf  and  silent,  read'st  the  eternal  deep, 
Haunted  for  ever  by  the  eternal  mind — 

Mighty  Prophet !   Seer  blest ! 

On  whom  those  truths  do  rest 
Which  we  are  toiling  all  our  lives  to  find.' 

22.  This  verse  is  entirely  in  the  style  of  John's  Gospel,  and 
quite  unlike  the  general  form  of  our  Lord's  utterances  in  the 
Synoptics.  It  is  found  with  insignificant  variations  in  Matthew 
xi.  27,  where  it  is  followed  by  the  invitation  to  the  weary.  The 
Johannine  peculiarity  of  its  ideas  and  language  has  led  some 
critics  to  assign  it  to  the  author  of  the  fourth  Gospel,  or  perhaps 
to  the  school  of  teaching  at  Ephesus  in  which  that  Gospel  had  its 
origin.  But  all  the  best  MSS.  have  it  both  in  Matthew  and  in 
Luke.  Connecting  this  verse  with  the  preceding,  we  should  say 
that  it  was  the  childlike  simplicity  of  the  heart  of  Jesus  that 
opened  to  him  the  vision  of  his  Father. 


246  ST.  LUKE   10.   23-26 

2.^  the  Son  willeth  to  reveal  hwi.  And  turning  to  the 
disciples,  he  said  privately,  Blessed  are  the  eyes  which 

24  see  the  things  that  ye  see  :  for  I  say  unto  you,  that  many 
prophets  and  kings  desired  to  see  the  things  which  ye 
see,  and  saw  them  not ;  and  to  hear  the  things  which  ye 
hear,  and  heard  them  not. 

25  And  behold,  a  certain  lawyer  stood  up  and  tempted 
him,  saying,  Master,  what  shall  I  do  to  inherit  eternal 

26  life  ?     And  he  said  unto  him,  What  is  written  in  the  law? 


willetli :  a  Greek  word  signifying  counsel,  deliberation,  and 
choice. 

24.  many  prophets.  Messianic  prophecy  looked  forward 
indefinitely  to  what  Christ's  disciples  now  saw.  Cf,  i  Peter  i. 
10,  II. 

king's :  perhaps  with  reference  to  Messianic  psalms  ascribed 
to  David,  Solomon,  or  other  kings.  Matthew  (xiii.  17)  has 
'righteous  men'  instead  of  'kings';  so  that  we  cannot  be  sure 
which  of  these  two  expressions  Jesus  really  used.  It  is  curious 
to  observe  that  elsewhere  kings  are  mentioned  in  Matthew  twice 
as  often  as  in  Luke. 

X.  25-28.  On  inheriting  eto-nal  life.  A  lawyer  asks  Jesus 
what  he  is  to  do  in  order  to  inherit  eternal  life.  Jesus  refers 
him  to  his  own  law,  and  he  recites  the  commandments  of  love 
to  God  and  our  neighbour.  Jesus  says  it  is  enough  if  he  keep 
those  commandments. 

25.  a  certain  lawyer :  a  scribe  whose  profession  involved  the 
interpretation  of  the  law.  It  seems  reasonable  to  identify  this 
lawyer  with  the  'scribe'  (Mark  xii.  28-32)  or  'lawyer'  (Matt, 
xxii.  35-40)  of  the  other  S3'noptics  who  asked  Jesus  which  was 
the  great  commandment. 

tempted.  In  Mark  it  is  not  said  the  scribe  came  with  any 
evil  intent,  so  that  he  there  appears  as  an  ingenuous  inquirer. 
But  in  Matthew,  as  here,  he  is  said  to  be  tempting  Jesus,  i.e. 
trying  to  lead  him  into  an  erroneous  statement. 

Master:  Teacher. 

eternal  life.  The  word  rendered  'eternal '  is  lit.  '  of  the  ages,' 
'  age  long  * ;  but  in  popular  usage  it  is  equivalent  to  everlasting.  It 
is  never  used  in  Luke  or  John  for  any  other  than  a  state  of 
blessedness.  The  phrase  '  eternal  life '  was  in  use  among  the 
Jews  before  Christian  times,  occurring  for  in-^tance  in  the  Book  of 
Enoch  (xv.  4-6),  where  the  fallen  angels  are  said  to  have  been 


ST.  LUKE   10.  27,  28  247 

how  readest  thou  ?     And  he  answering  said,  Thou  shalt  27 
love  the  Lord  thy  God  with  all  thy  heart,  and  with  all 
thy  soul,  and  with  all  thy  strength,  and  with  all  thy  mind  ; 
and  thy  neighbour  as  thyself.     And  he  said  unto  him,  28 
Thou  hast  answered  right :  this  do,  and  thou  shalt  live. 


partakers  of  eternal  and  immortal  life  before  their  ruin.  Thus 
it  would  be  familiar  to  a  scribe  or  lawyer.  But  the  N.  T.  raises 
and  enriches  the  contents  of  the  idea.  In  the  Synoptics  it  is 
regarded  as  a  future  possession  to  be  had  after  death  ;  thus  here 
the  lawyer  speaks  of  inheriting  it.  In  John  it  is  already  a  present 
experience  of  the  people  of  God  ;  and  both  in  the  fourth  Gospel 
and  in  John's  Epistles  it  is  presented  to  us  as  a  spiritual  condition, 
the  divine  life  in  the  soul. 

26.  how  readest  thou? — a  question  especially  suitable  for 
a  Jewish  lawyer. 

2*7.  In  Mark  and  Matthew  this  statement  of  the  two  command- 
ments is  given  by  Jesus  himself;  here  it  is  supphed  by  the  lawyer 
in  answer  to  our  Lord's  question. 

Thou  Shalt  love  the  Iiord  thy  God,  &c.  :  a  precept  written 
on  vellum  slips  worn  by  Jews  on  their  foreheads  or  arms  and 
called  *  phylacteries ' ;  therefore  well  known  and  readily  quoted. 
It  is  taken  from  Deuteronomy  vi.  5  and  xi.  13. 

and  thy  neighbour  as  thyself.  This  was  not  on  the 
phylactery,  and  it  does  not  follow  the  previous  precept  in 
Deuteronomy  ;  it  occurs  in  Leviticus  xix.  18  among  a  number  of 
legal  details.  Brought  forward  by  Jesus,  as  it  is  recorded  in 
Mark  and  Matthew,  it  appears  in  accordance  with  his  own 
characteristic  attention  to  the  duties  of  man  to  his  fellow.  But 
here  it  is  the  lawyer  who  adds  it.  If  this  is  the  correct  version, 
we  may  imagine  that  the  two  laws  were  familiarly  associated 
in  popular  teaching  by  the  Rabbis. 

28.  Jesus  distinctly  affirms  that  eternal  life  will  follow  t/  this 
is  done,  (/"these  difficult  religious  and  moral  precepts  are  kept. 

x.  29-37.  ^^^  good  Samaritan.  The  lawj'er  asks  who  is  the 
neighbour  he  is  to  love  as  himself.  Jesus  replies  in  a  parable  : — 
A  traveller  from  Jerusalem  to  Jericho,  falling  among  thieves,  is 
robbed  and  maltreated.  First  a  priest  and  then  a  Levite  passing 
by  in  turn  look  at  him  and  leave  him  in  his  pitiable  plight ;  but 
a  Samaritan  who  follows  shews  the  greatest  kindness  to  him. 
Jesus  asks  which  of  the  three  behaved  like  a  neighbour.  The 
lawyer  replies  that  it  was  the  man  who  gave  practical  assistance. 
Jesus  bids  the  lawyer  follow  this  Samaritan's  example. 


248  ST.  LUKE    10.  29-34 

29  But  he,  desiring  to  justify  himself,  said  unto  Jesus,  And 

30  who  is  my  neighbour  ?  Jesus  made  answer  and  said, 
A  certain  man  was  going  down  from  Jerusalem  to  Jericho ; 
and  he  fell  among  robbers,  which  both  stripped  him  and 

31  beat  him,  and  departed,  leaving  him  half  dead.  And  by 
chance  a  certain  priest  was  going  down  that  way :  and 

32  when  he  saw  him,  he  passed  by  on  the  other  side.  And 
in  like  manner  a  Levite  also,  when  he  came  to  the  place, 

33  and  saw  him,  passed  by  on  the  other  side.  But  a  certain 
Samaritan,  as  he  journeyed,  came  where  he  was :  and 

34  when  he  saw  him,  he  was  moved  with  compassion,  and 
came  to  him,  and  bound  up  his  wounds,  pouring  on  them 

29.  to  justify  himself:  in  seeking  some  limit  to  the  range 
of  neighbourliness. 

30.  going  down.  The  descent  is  nearly  4,000  feet  through 
a  mountain  pass,  for  a  distance  of  about  twenty  miles  to  the  bottom 
of  the  Jordan  valley,  with  gorges  and  caves  in  the  vicinity,  the 
natural  haunt  of  robbers. 

31.  a  certain  priest.  The  lawyer  would  not  have  much 
sympathy  with  priests  and  Levites,  as  they  were  mostly  Saddu- 
cees,  while  probably  he  was  a  Pharisee. 

saw  Mm.     This  is  said  both  of  the  priest  and  of  the  Levite  ; 
there  was  no  excuse  for  either. 

32.  a  Levite  also :  following  the  example  of  his  superior. 

33.  a  certain  Samaritan.  The  Samaritans  were  despised 
and  disliked  by  the  Jews  because  of  racial  and  religious  divisions. 
In  race  they  were  a  mixed  people,  the  descendants  of  the  inter- 
marriage of  immigrants  from  various  heathen  countries  with  the 
poor  Israelites  who  remained  in  the  land  after  the  overthrow 
of  the  northern  kingdom  in  the  days  of  the  Assyrians.  In  religion 
they  offended  the  Jews  by  using  the  Pentateuch  only  and  no 
other  part  of  the  O.  T.,  and  by  worshipping  on  their  own  Mount 
Gerizim  instead  of  honouring  the  temple  at  Jerusalem.  A 
Pharisee  lawyer,  who  would  enjoy  a  thrust  at  the  Sadduceaen 
hierarchy,  would  be  the  last  man  to  express  admiration  for  any- 
thing a  Samaritan  did.  James  and  John  had  recently  wished 
to  bring  destruction  on  a  Samaritan  village  (ix.  54).  Jesus  now 
describes  a  model  Samaritan.  Here  is  a  side-lesson  for  the  two 
zealous  disciples. 

34.  bound  up  his  wounds,  &c.  :  medical  details  interesting  to 
Luke. 


ST.  LUKE   10.  35  39  249 

oil  and  wine ;    and  he  set  him  on  his  own  beast,  and 
brought  him  to  an  inn,  and  took  care  of  him.     And  on  35 
the  morrow  he  took  out  two  pence,  and  gave  them  to  the 
host,  and  said,  Take  care  of  him ;  and  whatsoever  thou 
spendest  more,  I,  when  I  come  back  again,  will  repay 
thee.     Which  of  these  three,  thinkest  thou,  proved  neigh-  36 
hour  unto  him  that  fell  among  the  robbers?     And  he  37 
said,  He  that  shewed  mercy  on  him.     And  Jesus  said 
unto  him,  Go,  and  do  thou  likewise. 

Now  as   they  went  on  their  way,  he  entered  into  a  38 
certain   village  :    and  a  certain  woman  named  Martha 
received  him  into  her  house.     And  she  had  a  sister  called  39 


an  inn.  Not  the  word  rendered  *  inn  *  in  the  narrative  of  the 
birth  of  Jesus.  See  note  on  ii.  7.  In  the  Eastern  inn  guests 
usually  had  to  shift  for  themselves,  receiving  only  lodging  and 
having  to  provide  their  own  meals. 

35.  two  pence:  two  denarii.     See  note  on  vii.  41. 

37.  shewed  mercy :  lit.  *  did  mercy.'  The  whole  parable 
vividly  illustrated  the  practical  character  of  love  to  our  neighbour, 
while  it  clearly  answers  the  question,  Who  is  my  neighbour? 
This  duty  of  practical  love  to  the  neighbour  is  limited  by  no 
thought  of  race  or  creed.  It  extends  to  the  foreigner  and  the 
heretic.  Whoever  is  near  us,  i.  e.  within  the  reach  of  our  help, 
is  our  neighbour. 

X.  38-42.  Mary  and  Martha.  Jesus  enters  a  village  where 
a  woman  named  Martha  receives  him  into  her  house.  Her  sister 
Mary  listens  to  the  teaching  of  Jesus,  and  Martha,  harassed  with 
household  affairs,  complains  of  this  with  some  irritation.  Jesus 
gently  rebukes  her,  and  justifies  the  choice  Mary  has  made. 

38.  a  certain  village.  Luke  does  not  give  the  name,  probably 
because  he  does  not  know,  nor  does  he  fix  the  locality,  though  the 
order  of  his  narrative  would  not  suggest  the  neighbourhood  of 
Jerusalem.  It  is  from  the  fourth  Gospel  that  we  learn  the  name 
of  the  village  where  the  two  sisters  lived  to  be  Bethany,  and 
its  situation  close  to  the  Mount  of  Olives  (see  John  xi.  i  and  18). 

Martha.  The  names  of  the  two  sisters  and  the  similarity  of 
their  characters  leave  no  reasonable  doubt  that  they  are  the 
Martha  and  Mary  of  whom  we  read  in  John  (xi.  and  xii.  1-8). 

her  house.    According  to  Mark  (xiv.  3)  and  Matthew  (xxvi. 


25©  ST.  LUKE   10.  40-42 

Mary,  which  also  sat  at  the  Lord's  feet,  and  heard  his 

40  word.  But  Martha  was  cumbered  about  much  serving ; 
and  she  came  up  to  him,  and  said,  Lord,  dost  thou  not 
care  that  my  sister  did  leave  me  to  serve  alone  ?  bid  her 

41  therefore  that  she  help  me.  But  the  Lord  answered  and 
said  unto  her,   Martha,  Martha,  thou  art  anxious  and 

42  troubled  about  many  things  :  but  one  thing  is  needful : 


6),  the  anointing  of  Jesus  was  at  the  house  of  Simon  the  leper. 
But  in  John  (xii.  1-3)  we  read  that  this  anointing  was  performed 
by  Mary  while  her  sister  Martha  served.  Therefore  as  we  here 
read  of  'her  house,'  Martha  must  be  in  charge  of  Simon's  house, 
perhaps  because  he  was  her  father  and  she  the  elder  daughter, 
or  perhaps  because  she  was  Simon's  wife.  In  either  case  the 
leper  would  be  absent,  according  to  the  Jewish  law  that  required 
a  man  thus  afflicted  to  be  separated  from  other  people. 

39.  sat  at  the  Iiord's  feet :  a  phrase  describing  the  position 
of  a  disciple  when  being  instructed  by  a  Rabbi.  Thus  Paul  says 
he  was  'brought  up'  'at  the  feet  of  Gamaliel'  (Acts  xxii.  3). 
Mary  was  seated  listening  to  the  teaching  of  Jesus. 

40.  cumbered:  lit.  '  distracted,' drawn  hither  and  thither  with 
many  concerns. 

dost  thou  not  care  ?  So  far  has  Martha  lost  her  temper  that 
she  even  blames  Jesus  for  permitting  Mary  to  leave  her  all  the 
work  of  preparing  the  meal. 

did  leave  me.  The  verb  is  in  the  imperfect,  meaning  that 
all  the  time  from  the  beginning  Mary  has  continued  to  leave  these 
duties  to  her  sister. 

41.  Martha,  Martha.  No  doubt  spoken  in  a  kind,  gentle 
tone,  perhaps  with  a  smile,  to  soothe  the  heated  housewife. 
Jesus  loved  Martha  as  well  as  Mary  (see  John  xi.  5). 

anxious:  the  same  word  used  by  Jesus  in  the  saying,  'Be 
not  anxious  for  your  life'  (xii.  22).  This  word  points  to  mental 
fret  and  worry. 

troubled :  a  word  pointing  to  external  fuss  and  flurry. 

42.  one  thing  is  needful.  The  best  MSS.  have  the  reading  that 
the  Revisers  place  in  the  margin  of  their  text,  viz.  '  But  few 
things  are  needful,  or  one,'  i.  e.  at  table.  Many  dishes  are  not 
required.  One  would  suffice.  This  well-meant  effort  of  Martha 
to  entertain  Jesus  is  a  mistake.  He  cares  for  no  such  luxuries, 
preferring  quiet  and  simplicity  in  the  home  —what  Wordsworth 
calls  'plain  living  and  high  thinking.'  The  Sinaitic  Syriac  MS. 
omits  the  whole  clause,  probably  because  it  was  not  understood. 


ST.  LUKE   11.  1,2  251 

for  Mary  hath  chosen  the  good  part,  which  shall  not  be 
taken  away  from  her. 

And  it  came  to  pass,  as  he  was  praying  in  a  certain  11 
place,  that  when  he  ceased,  one  of  his  disciples  said  unto 
him,  Lord,  teach  us  to  pray,  even  as  John  also  taught 
his  disciples.     And  he  said  unto  them.  When  ye  pray,  2 
say,    Father,    Hallowed   be  thy   name.     Thy   kingdom 


the  g'ood  part:  not  the  'better.*  Jesus  does  not  actually 
make  a  comparison.     He  defends  Mary. 

xi.  1-4.  The  Lord's  Prayer.  On  one  occasion,  after  Jesus 
has  been  praying;,  his  disciples  ask  him  to  teach  them  to  pray, 
as  John  taught  his  disciples.  Thereupon  he  gives  them  the 
prayer  we  now  know  as  '  The  Lord's  Prayer.  * 

1.  as  he  was  praying".  This  introductory  explanation  of  the 
situation  is  not  given  in  any  other  Gospel.  We  have  here  one 
of  Luke's  peculiarly  characteristic  references  to  Jesus  praying. 
He  indicates  that  this  was  so  impressive  as  to  rouse  in  the  disciples 
a  desire  to  be  taught  by  Jesus  how  to  pray  as  he  understood 
prayer.  The  evangelist  does  not  say  when  or  where  this  was, 
probably  because  he  has  no  information  on  the  point.  In  Matthew 
,vi.  9-13)  the  Lord's  Prayer  comes  as  part  of  the  Sermon  on 
the  Mount.  Of  course  Jesus  may  have  given  it  twice.  If  not, 
the  preference  must  be  for  the  setting  in  Luke,  because  (i)  this 
explains  the  occasion  that  led  our  Lord  to  give  the  prayer,  and 
'2)  it  is  now  generally  held  that  the  Sermon  on  the  Mount  in 
Matthew  contains  a  collection  of  sayings  of  Jesus  spoken  on 
various  occasions. 

even  as  John.  We  know  nothing  of  this.  Dr.  Plummer 
mentions  that  Rabbis  sometimes  drew  up  forms  of  prayer  for  their 
disciples. 

2.  say.  In  Matthew  the  prayer  is  only  typical,  Jesus  saying, 
'After  this  manner  .  .  .  pray  ye.'  Here  the  prayer  itself  is 
commended  for  use. 

Father.  The  word  'our'  is  not  in  the  best  MSS.  of  Luke, 
though  it  is  in  all  MSS.  of  Matthew,  from  which  probably  it  was 
transferred  to  Luke  by  some  copyist.  Matthew  also  adds  '  which 
art  in  heaven.*  The  address  to  God  as  Father  is  distinctly 
Christ's  idea.  A  Jew  would  rather  say  '  Lord  God  of  Israel,' 
or  some  such  phrase. 

Hallowed :  venerated  and  treated  with  reverence. 

thy  nanxe :   not  merely  the  title.     The  petition  is  not  only 


252  ST.  LUKE  11.  3,4 

3,  4  come.  Give  us  day  by  day  our  daily  bread.  And  for- 
give us  our  sins  ;  for  we  ourselves  also  forgive  every  one 
that  is  indebted  to  us.  And  bring  us  not  into  tempta- 
tion. 

directed  against  a  blasphemous  or  irreverent  mention  of  the 
sacred  name  ;  the  Jewish  custom  of  the  time  was  to  avoid 
even  uttering  the  word  Jehovah,  preferring  '  Heaven '  or  some 
periphrasis,  from  a  superstitious  horror  of  giving  offence  by  the 
act  of  presumption.  But  the  *  name '  is  a  Hebraistic  expression 
for  the  nature  and  character.  Thus  we  read  of  those  that  'love 
thy  name*  (Ps.  v.  ii).  The  petition  is  that  God's  nature  and 
character  may  be  revered.  An  ancient  rendering  of  the  Lord's 
Prayer,  as  early  as  Tertullian  in  the  beginning  of  the  second 
century,  instead  of  this  petition  and  that  immediately  following, 
has  '  May  thy  Holy  Spirit  come  upon  us  and  cleanse  us.' 

Thy  king-dom  come.  Jesus  thus  represents  the  coming 
of  the  kingdom  as  still  future. 

The  clause  '  Thy  will  be  done,'  &c.,  found  in  the  A.  V.  is  omitted 
by  the  Revisers  because  it  is  absent  from  some  of  the  best  ancient 
MSS.  It  is  found  in  others  equally  good  and  ancient;  but  its 
insertion  by  a  scribe  is  more  easily  accounted  for  than  its  removal 
would  be,  since  it  is  in  Matthew,  from  which  Gospel  it  would  easily 
be  transferred  to  Luke.  It  is  to  be  observed  that  thus  far — two 
petitions  in  Luke,  three  in  Matthew — the  prayer  is  not  for  our 
own  advantage,  but  for  God's  honour,  kingdom,  and  (in  Matthew) 
will.     After  that  we  come  down  to  personal  needs. 

3.  day  by  day.     Matthew  has  '  this  day.' 

daily:  a  difficult  word  in  the  Greek,  eptouston,  found  no- 
where else,  which  some  take  to  mean  '  essential,'  or  *  necessary ' ; 
others  as  meaning  '  bread  for  to-morrow ' ;  others,  again,  *  to-day's 
bread.'  We  are  nearest  to  the  meaning  of  a  similar  Greek  word 
if  we  read  'bread  of  the  coming  day';  so  that  in  the  morning 
it  means  *  to-day's  bread,'  and  when  used  in  the  evening  'to- 
morrow's bread.' 

4.  sins.  Matthew  has  'debts.'  The  word  'trespasses'  now 
used  in  our  English  form  of  the  prayer  is  not  in  either  Gospel 
version  of  it.  But  it  is  found  in  Matthew  immediately  after  the 
prayer,  in  the  phrase,  '  For  if  ye  forgive  men  their  trespasses,'  &c. 
Luke  has  '  indebted '  further  on  in  the  sentence,  which  agrees  with 
Matthew's  word  '  debts.' 

into  temptation:  i.  e.  into  circumstances  where  we  shall  be 
tempted.  For  'temptation'  Dr.  Hatch  read  'trial,'  in  the  sense 
of  trouble.  But  temptation  to  do  wrong  is  the  more  usual  sense 
of  the  Greek  word,  and  is  more  probable  here,  where  the  petition 


ST.  LUKE   11.  5-7  253 

And  he  said  unto  them,  Which  of  you  shall  have  a  5 
friend,  and  shall  go  unto  him  at  midnight,  and  say  to 
him.  Friend,  lend  me  three  loaves  ;  for  a  friend  of  mine  6 
is  come  to  me  from  a  journey,  and  I  have  nothing  to  set 
before  him ;  and  he  from  within  shall  answer  and  say,  7 
Trouble  me  not :  the  door  is  now  shut,  and  my  children 


is  absolute  and  unqualified.  The  addition  *  but  deliver  us  from 
evil '  is  not  in  the  most  ancient  MSS.  of  Luke  ;  evidently  it  was 
transferred  from  Matthew  to  the  text  followed  by  the  A.  V.  We 
may  compare  the  Lord's  Prayer  in  Matthew  and  Luke  with 
capitals  for  words  in  both  Gospels,  italics  for  those  only  in 
Matthew,  and  roman  type  for  those  only  in  Luke  : — 

Our  FATHER  which  art  in  heaven, 
HALLOWED  BE  THY  NAME. 
THY  KINGDOM  COME. 
Thy  will  be  done,  as  in  heaven,  so  on  earth. 

GIVE  US  I  daj  by-'day  |  ^^^  ^^^^^  BREAD. 

/  debts,    as    ive    also    have  forgiven    our 

And    forgive    us    our  J    .  DEBTo^5. 

'^  J  sins  ;  for  we  ourselves  also  forgive  every 

V      one  that  is  inDEBTed  to  us. 
AND  BRING  US  NOT  INTO  TEMPTATION, 
but  deliver  us  from  the  evil  one. 

xi.  5-13.  Encouragements  to  prayer.  Jesus  encjyjr^gif^  the 
belief  that  God  will  answer  prayer  by  the  analogy  tha,t  anybody 
would  even  get  up  at  night  to  lend  his  friend  a  loaf  of  bread  if 
appealed  to,  at  all  events  when  the  appeal  was  persistent.  There- 
fore we  are  to  apply  to  God  for  help  and  we  shall  obtain  it.  No 
father  would  give  a  ston3,  a  serpent,  or  a  scorpion  to  his  son  who 
asked  him  for  food.  Our  heavenly  Father  will  do  much  more 
than  sinful  men  do  for  their  children,  and  therefore  assuredly 
he  will  give  his  Holy  Spirit  to  those  who  ask  him  for  it. 

5.  Whiclx  of  you,  &c.  The  parable  is  an  argument  from 
analogy.  It  is  reasonable  to  suppose  that  God  will  not  do  less 
than  the  kind  deeds  that  any  of  us  would  not  fail  to  perform. 
This  parable  is  only  in  Luke. 

lend :    a   different    word    from    that    denoting    to    lend    on 
interest.     It  means  to  '  allow  the  use  of  anything. 

*T.  Trouble  me  not.  The  request  is  purposely  imagined  to  be 
made   at   a   most   inconvenient    time.     To   get   up   and   respond 


254  ^'i'-  LUKE  11.  8-1 1 

8  are  with  me  in  bed  ;  I  cannot  rise  and  give  thee  ?  I  say 
unto  you,  Though  he  will  not  rise  and  give  him,  because 
he  is  his  friend,  yet  because  of  his  importunity  he  will 

9  arise  and  give  him  as  many  as  he  needeth.  And  I  say 
unto  you,  Ask,  and  it  shall  be  given  you ;  seek,  and  ye 

10  shall  find ;  knock,  and  it  shall  be  opened  unto  you.  For 
every  one  that  asketh  receiveth ;  and  he  that  seeketh 
findeth ;  and  to  him  that  knocketh  it  shall  be  opened. 

11  And  of  which  of  you  that  is  a  father  shall  his  son  ask 
a  loaf,  and  he  give  him  a  stone  ?  or  a  fish,  and  he  for  a 


to  it  will  be  to  disturb  all  the  sleeping  family  in  the  peasant's 
small  crowded  hut. 

8.  his  Importunity.  The  same  idea  recurs  in  the  parable  of  the 
importunate  widow  (xviii.  5).  It  is  not  brought  in  to  imply 
a  corresponding  reluctance  on  God's  part,  but  to  heighten  the 
comparison.  If  even  a  reluctant  man  yields  to  importunity, 
how  much  more  will  God,  who  is  not  reluctant,  respond  to 
prayer. 

as  many  as  he  needeth :  though  he  had  only  asked  for  three 
loaves. 

9.  I  say,  &c.  The  pronoun  *  I '  is  emphatic.  In  addition  to 
the  analogy  just  described,  Jesus  on  his  own  authority  promise.-i 
answers  to  prayer. 

Ask,  &c.  All  three  verbs  are  present  imperatives,  pointing 
to  coriSftUbus  actions — 'Be  in  the  habit  of  asking,'  'continue 
askingi,^^&:t.     This  passage  is  also  in  Matthew  (vii.  7-1 1). 

11.  a  father.  Jesus  introduces  a  fresh  and  forcible  analogy, 
based  on  his  own  special  revelation  of  the  nature  of  God.  In  the 
first  we  see  any  man  induced  to  render  his  friend  a  service,  if 
he  is  but  suflBciently  persistent.  Now  the  idea  of  fatherhood  is 
introduced.  Much  more  is  expected  from  the  parental  relation. 
It  is  the  special  teaching  of  Jesus  that  even  that  close  tie  exists 
between  us  and  God.  All  the  more  then  may  we  be  assured  that 
he  will  respond  to  his  children's  cry. 

a  loaf,  &c.  This  phrase  is  absent  from  some  of  the  best 
and  oldest  MSS. ;  possibly  it  has  been  introduced  from  Matthew. 
But  our  Revisers  have  retained  it,  as  it  is  found  in  some  equally 
good  and  ancient  authorities.  Bread,  dried  fish,  and  hard-boiled 
eggs  are  the  peasants*  common  food  in  Palestine. 

a  stone:  resembling  the  flat  loaf— so  as  to  suggest  a  loaf  in 
our  Lord's  wilderness  temptation  (iv.  3). 


/      I 


ST.  LUKE   11.  12-15  255 

fish  give  him  a  serpent  ?     Or  //  he  shall  ask  an  egg,  will  1 1 
he  give  him  a  scorpion?     If  ye  then,  being  evil,  know  13 
how  to  give  good  gifts  unto  your  children,  how  much 
more  shall  your  heavenly  Father  give  the  Holy  Spirit  to 
them  that  ask  him  ? 

And  he  was  casting  out  a  devil  which  zvas  dumb.  14 
And  it  came  to  pass,  when  the  devil  was  gone  out,  the 
dumb  man  spake  ;  and  the  multitudes  marvelled.     But  15 
some  of  them  said,  By  Beelzebub  the  prince  of  the  devils 

a  serpent.     The  stone  is  useless,  the  serpent  dangerous. 

12.  This  third  illustration  is  only  found  in  Luke. 

a  scorpion :  which  curled  up  might  resemble  an  egg.  The 
argument  is  that  it  would  be  equally  monstrous  to  suppose  God, 
as  our  Father,  giving  us  what  is  useless  or  even  hurtful  when 
we  pray  for  what  is  good  and  necessary. 

13.  being-  evil:  an  idea  introduced  to  make  the  argument 
a  fortiori.  Even  imperfect,  sinful  men  would  not  act  thus 
monstrously  to  their  children ;  much  less  then  God,  who  is  good 
and  perfect. 

the  Holy  Spirit.  Matthew  has  'good  things.'  Which  did 
Jesus  actually  say?  When  we  remember  Luke's  characteristic 
of  frequently  mentioning  the  Holy  Spirit  in  other  places,  we 
are  tempted  to  take  the  phrase  in  Matthew  as  the  original,  and 
Luke's  as  the  evangelist's  own  interpretation  of  what  he  thought 
Jesus  meant  by  these  good  things.  Seeing  that  the  best  gift  that 
God  can  give  us  is  his  Holy  Spirit,  in  experience  the  two  phrases 
will  be  found  largely  to  coincide. 

xi.  14-26.  Jesus  accused  of  alliance  with  Beelzebub.  Jesus 
having  cured  a  dumb  demoniac,  some  say  he  does  such  things 
by  the  power  of  Beelzebub,  while  others  tempt  him  to  demonstrate 
his  claims  by  a  sign  from  heaven.  Jesus  points  out  that  if  Satan 
were  like  a  kingdom  or  a  family  internally  divided,  his  dominion 
could  not  stand.  If  Jesus  delivers  from  demons  by  divine  power, 
that  is  a  sign  of  the  advent  of  the  kingdom  of  God.  You  can  only 
rob  a  strong  man  of  his  armour  by  being  stronger.  Not  to  be 
with  Christ  is  to  be  opposing  him.  For  a  person  to  be  delivered 
from  an  evil  spirit  and  left  empty  will  end  in  his  becoming  worse 
than  he  had  been. 

14.  dumb.     Matthew  (xii.  22)  has  '  blind  and  dumb.' 

15.  Beelzebub:  rather  '  Beelzebul,'  according  to  the  MSS.  here 
and  in  the  other  Gospels.     The  name  of  the  prince  of  demons. 


256  ST.  LUKE   11.  16-20 

1 6  casteth  he  out  devils.     And  others,  tempting  him^  sought 

1 7  of  him  a  sign  from  heaven.  But  he,  knowing  their 
thoughts,  said  unto  them,  Every  kingdom  divided  against 
itself  is    brought   to    desolation ;  and   a   house   divided 

18  against  a  house  falleth.  And  if  Satan  also  is  divided 
against  himself,  how  shall  his  kingdom  stand?  because 

19  ye  say  that  I  cast  out  devils  by  Beelzebub.  And  if  I  by 
Beelzebub  cast  out  devils,  by  whom  do  your  sons  cast 

30  them  out  ?  therefore  shall  they  be  your  judges.     But  if 

Some  have  taken  this  to  mean  '  lord  of  flies ' ;  but  Dr.  Cheyne 
shews  (in  Encyclopaedia  Biblica)  that  the  more  probable  meaning 
is  '  lord  of  the  mansion,'  that  is  to  say,  lord  of  the  pit  which  is  the 
home  of  the  demons.  This  meaning  fits  in  well  with  the  parable 
of  the  strong  man  guarding  his  house  or  court.  The  malignity  of 
the  accusation  of  sorcery  now  brought  against  Jesus  shews  how 
embittered  the  antagonism  to  him  had  become.  At  the  same  time 
the  desperate  attempt  to  resort  to  such  an  expedient  indicates  the 
impossibility  of  denying  the  miracles,  and  the  fear  of  Christ's 
enemies  that  these  deeds  were  strengthening  his  hold  on  the 
people. 

16.  a  sign  from  heaven:  a  flaring  portent,  such  as  fire  from 
heaven  in  the  strange  story  of  Elijah's  destruction  of  the  followers 
of  Baal-zebubi^seeaKingsi.  3  and  10  ff.).  This  story  seems  to  have 
been  much  in  mind  at  the  time,  as  it  appears  to  have  prompted 
James  and  John  to  crave  a  like  judgement  on  a  Samaritan  village 
(ix.  54).  It  seems  clear  that  the  name  Beelzebul  is  associated 
with  that  of  the  heathen  god  Baal-zebub.  Christ  is  asked  to  prove 
himself  no  friend  of  the  demon  prince  by  imitating  Elijah's  example. 
The  suggestion  is  called  a  temptation,  a  real  inducement  to  save 
himself  by  an  action  unworthy  of  his  character  and  mission. 

17.  knowing-  their  thoughts:  by  his  power  of  'second  sight.' 
They  had  not  said  all  they  were  thinking. 

and  a  house,  &c.  A  more  correct  translation  is  that  placed 
by  the  Revisers  in  the  margin,  viz.  'and  house  falleth  upon  house,' 
the  idea  being  an  illustration  of  the  desolation  of  the  kingdom  just 
mentioned.  But  in  Mark  (iii.  25)  and  also  in  Matthew  (xii.  25) 
we  have  a  *  house  divided  against  itself,'  parallel  to  the  kingdom 
divided  against  itself,  and  that  is  probably  the  right  version 
of  our  Lord's  words,  as  he  was  accustomed  to  emphasize  a  truth 
by  parallel  illustrations  with  essentially  the  same  meaning. 

18.  Satan  :  identified  with  Beelzebul. 

19.  your  sons:  Jewish  exorcists. 


ST.  LUKE  11.   zi-26  257 

I  by  the  finger  of  God  cast  out  devils,  then  is  the  king- 
dom of  God  come  upon  you.     When  the  strong  mafi  21 
fully  armed  guardeth  his  own  court,  his  goods   are  in 
peace:   but  when  a  stronger  than  he  shall  come  upon  22 
him,  and  overcome  him,  he  taketh  from  him  his  whole 
armour  wherein  he  trusted,  and  divideth  his  spoils.     He  33 
that  is  not  with  me  is  against  me  ;  and  he  that  gathereth 
not  with  me  scattereth.     The  unclean  spirit  when  he  is  -^4 
gone  out  of  the  man,  passeth  through  waterless  places, 
seeking  rest ;  and  finding  none,  he  saith,  I  will  turn  back 
unto  my  house  whence  I  came  out.     And  when  he  is  25 
come,  he  findeth  it  swept  and  garnished.     Then  goeth  26 

20.  toy  the  finger  of  God :  a  Hebraism,  Matthew  (xii.  28)  has 
*  by  the  Spirit  of  God.*  The  argument  is  based  on  the  nature 
and  tendency  of  Christ's  work.  It  makes  for  the  destruction  of 
the  dominion  of  evil ;  then  it  cannot  be  done  by  the  power  of  the 
evil  one.  There  is  not  that  discord  in  the  Satanic  realm,  for 
if  there  were  it  would  not  be  so  strong  as  we  see  it  to  be.  But 
the  overthrow  of  it  by  Christ  will  usher  in  the  kingdom  of  God. 

21.  court:  or  palace.  The  reference  is  to  the  palace  of  Beelze- 
bub, the  lord  of  the  mansion. 

Z2i.  tu  strongfer.  Christ  comes  as  stronger  than  this  prince  of 
demons. 

his  whole  armour:  the  demons,  the  evil  powers  and  in- 
fluences by  which  Satan  works  mischief  in  the  world.  Jesus  not 
only  proves  himself  to  be  no  liege  of  Beelzebub,  he  is  seen  to 
be  the  superior  of  the  prince  of  demons,  overcoming  him,  and 
thus  able  to  carry  off  the  spoils  of  his  palace. 

23.  There  is  no  neutral  ground  in  this  contest  between  Jesus 
and  Satan.  The  accusation  against  Jesus  involved  a  blurred 
conception  of  the  distinction  between  the  powers  of  good  and 
evil. 

24.  This  parable  illustrates  the  impossibility  of  remaining 
neutral.  If  the  evil  possessing  a  soul  is  cast  out,  but  no  care 
is  taken  to  fill  the  void  with  good — good  thoughts,  affections, 
aims,  occupations,  the  cure  will  be  but  temporary.  There  will 
be  nothing  to  resist  the  returning  tide  of  evil,  which  will  come 
back  with  increased  force. 

waterless  places:  demons  being  supposed  to  haunt  the 
desert. 

25.  swept  and  garnished:  made  clean,  decorated,  refurnished  ; 


258  ST.  LUKE   11.  27-29 

he,  and  taketh  to  him  seven  other  spirits  more  evil  than 
himself ;  and  they  enter  in  and  dwell  there  :  and  the  last 
state  of  that  man  becometh  worse  than  the  first. 

27  And  it  came  to  pass,  as  he  said  these  things,  a  certain 
woman  out  of  the  multitude  lifted  up  her  voice,  and  said 
unto  him,  Blessed  is  the  womb  that  bare  thee,  and  the 

28  breasts  which  thou  didst  suck.  But  he  said.  Yea  rather, 
blessed  are  they  that  hear  the  word  of  God,  and  keep  it. 

39      And  when  the  multitudes  were  gathering  together  unto 


therefore  the  more  attractive,  and  containing  the  more  for  the  foul 
spirits  to  defile  and  destroy. 

26.  dwell:  a  word  expressing  the  idea  of  permanent  abode. 
They  come  to  stay. 

xi.  27,  28.  The  mother  of  Jesus  congratulated.  While  Jesus  is 
saying  these  things,  a  woman  in  the  crowd  exclaims  how  happy 
the  mother  of  such  a  son  must  be.  He  says  they  rather  are 
happy  who  keep  the  word  of  God  they  hear. 

This  life-like  incident  is  only  found  in  Luke. 

27.  a  certain  woman.  It  has  been  suggested  that  this  woman 
was  unhappy  in  having  a  son  who  had  lapsed  in  the  awful 
way  Jesus  had  just  described. 

Blessed,  &c.  It  is  to  be  remembered  that  the  angel  of  the 
Annunciation  had  addressed  Mary  as  '  highly  favoured  '  (i.  28), 
and  that  Elisabeth  had  said  to  her,  *  Blessed  art  thou  among 
women  '  (i.  42). 

28.  Yea  rather.  Jesus  does  not  deny  that  .his  mother  was 
favoured  ;  but  he  goes  on  to  point  out  that  it  is  needless  to  envy 
her,  since  a  greater  blessedness  will  be  that  of  all  who  keep  the 
word  of  God.  We  may  compare  this  with  his  saying  about  those 
who  are  truly  his  mother  and  his  brethren,  viz.  those  who  '  hear 
the  word  of  God,  and  do  it'  (viii.  21). 

keep:  lit.  'guard,' but  used  of  keeping  the  law  (cf.  Acts  vii. 
53)  in  the  sense  of  observdng  its  precepts  so  as  not  to  violate 
them.  Therefore  to  keep  the  word  is  more  than  to  treasure  it  in. 
mind  ;  it  is  so  to  act  as  not  to  contravene  its  requirements. 

xi.  29-32.  On  seeking  signs.  Jesus  calls  his  generation  evil 
because  it  seeks  after  a  si^n.  It  shall  only  have  such  a  sign  as 
Jonah's  for  the  people  of  Nineveh.  The  queen  of  the  south  who 
came  from  far  to  hear  the  wisdom  of  Solomon,  and  the  people  of 
Nineveh  who  repented,  shall  condemn  it. 


ST.  LUKE>  11.  30-32  259 

him,  he  began  to  say,  This  generation  is  an  evil  genera- 
tion :  it  seeketh  after  a  sign ;  and  there  shall  no  sign  be 
given  to  it  but  the  sign  of  Jonah.  For  even  as  Jonah  30 
became  a  sign  unto  the  Ninevites,  so  shall  also  the  Son 
of  man  be  to  this  generation.  The  queen  of  the  south  31 
shall  rise  up  in  the  judgement  with  the  men  of  this 
generation,  and  shall  condemn  them  :  for  she  came  from 
the  ends  of  the  earth  to  hear  the  wisdom  of  Solomon ; 
and  behold,  a  greater  than  Solomon  is  here.     The  men  32 


29.  This  generation:  an  expression  always  used  for  con- 
temporaries, never  for  mankind  in  all  ages.  Jesus  is  here 
characterizing  his  own  contemporaries. 

seeketh  after  a  sign :  i.  e.  a  portent,  something  overwhelm- 
ing and  unmistakable,  to  convince  through  the  senses.  Jesus 
takes  the  demand  for  this  to  be  a  result  of  moral  depravity.  The 
people  will  not  be  convinced  by  the  reasonableness  of  what  he 
teaches,  or  the  spiritual  character  of  his  work,  because  they  are 
morally  obtuse.    Paul  says  that '  Jews  ask  for  signs*  (i  Cor.  i.  22). 

the  sign  of  Jonah.  In  Matt.  xii.  40  this  is  explained  as 
Jonah  being  swallowed  by  the  fish  and  cast  up  alive,  suggesting 
Christ's  burial  and  resurrection  as  a  similar  sign.  But  nothing 
of  the  kind  is  mentioned  here,  and  Jesus  is  distinctly  rebuking  the 
demand  for  an  external  portent.  The  mission  of  Jonah,  his  power- 
ful preaching  of  repentance,  and  warning  of  doom — these  are  the 
causes  of  the  penitence  of  Nineveh  in  the  story  of  the  book  that 
bears  his  name.  Similarly  the  very  mission  of  Jesus,  his  teaching, 
his  work,  spoke  for  themselves,  and  should  have  convinced  those 
who  were  capable  of  appreciating  them. 

31.  The  queen  of  the  south:  the  queen  of  Sheba.  The 
narrative  is  in  i  Kings  x.  1-13. 

a  greater  than  Solomon.  Observe  our  Lord's  calm  assump- 
tion of  his  own  paramount  greatness. 
.  The  two  illustrations  are  taken  from  instances  among  the  Gen- 
tiles. Thus  the  very  Gentiles  outdo  the  Jews  of  this  generation. 
Then  the  queen  of  Sheba  came  from  the  ends  of  the  earth ;  but 
Christ's  Jewish  contemporaries  have  him  already  in  their  midst 
without  taking  any  journey  to  find  him.  And  he  is  greater  than 
both  the  queen  and  the  prophet.  So  much  the  more  then  will 
these  people  of  heathen  lands  be  able  to  condemn  by  their 
example  the  moral  sloth  and  density  of  the  Jews  of  his  day,  and 
in  a  measure,  it  may  be  inferred,  people  of  Christendom,  who  know 

S  2 


26o  ST.  LUKE  HI  U^^6 

of  Nineveh  shall  stand  up  in  the  judgement  with  this 
generation,  and  shall  condemn  it :  for  they  repented  at 
the  preaching  of  Jonah;  and  behold,  a  greater  than 
Jonah  is  here. 

33  No  man,  when  he  hath  lighted  a  lamp,  putteth  it  in 
a  cellar,  neither  under  the  bushel,  but  on  the    stand, 

34  that  they  which  enter  in  may  see  the  light.  The  lamp 
of  thy  body  is  thine  eye  :  when  thine  eye  is  single,  thy 
whole  body  also  is  full  of  light;    but  when  it  is  evil, 

35  thy  body  also  is  full  of  darkness.    Look  therefore  whether 

36  the  light  that  is  in  thee  be  not  darkness.     If  therefore 


Christ's  self-evidencing  character  and  work,  and    yet  demand 
external  signs  before  they  will  be  convinced  of  his  claims. 

xi.  33-36.  The  lamp  and  iis  light.  No  one  would  light  a 
lamp  merely  to  cover  it  up.  It  is  for  illumination.  The  eye, 
which  is  the  body's  lamp,  must  be  sound  if  there  is  to  be  clear 
vision.  Look  to  it  that  there  is  no  darkness  within.  When 
that  is  the  case,  all  is  as  bright  as  though  a  lamp  were  shining 
there, 

33.  This  saying  occurred  earlier  in  a  slightly  different  form 
(viii.  16).  Here  it  is  closely  connected  with  what  immediately 
precedes.  It  was  the  darkness  in  their  own  nature,  or  at  all 
events  their  want  of  soundness  of  vision,  that  led  the  Jews  to 
demand  a  sign.  Had  they  not  thus  hidden  the  light  of  their  own 
spirits,  they  would  have  been  able  to  see  Christ  aright  and  appre- 
ciate him. 

34.  single:  here  meaning  ^normal'  and  'healthy.' 

evil:  meaning  'diseased.'  We  use  the  word  '  ill,'  primarily 
meaning  evil,  in  the  same  sense.  The  sentence  refers  in  the  first 
instance  to  the  bodily  eye.  Ophthalmia  is  terribly  common  in 
the  East,  owing  to  dust,  dirt,  and  the  glare  of  light.  The  idea  is 
that  we  only  perceive  light  with  the  eye ;  according  as  that  is 
sound  or  diseased,  we  have  light  or  darkness.  Similarly  there 
is  the  spiritual  eye.  If  that  is  not  sound  we  are  in  darkness.  No 
'sign 'can  then  take  the  place  of  what  the  healthy  eye  of  the 
soul  would  see. 

35.  The  diseased  eye  gives  false  impressions  of  light ;  darkness 
for  real  light,  or  perhaps  the  sense  of  flashes  of  light  where  a  man 
is  actually  in  the  dark.     Similarly  the  spiritual  vision  being  dis- 


ST.  LUKE   11.  r.r-^^Q  361 

thy  whole  body  be  full  of  light,  having  no  part  dark,  it 
shall  be  wholly  full  of  light,  as  when  the  lamp  with  its 
bright  shining  doth  give  thee  light. 

Now  as  he  spake,  a  Pharisee  asketh  him  to  dine  with  37 
him  :  and  he  went  in,  and  sat  down  to  meat.    And  when  38 
the  Pharisee  saw  it,  he  marvelled  that  he  had  not  first 
washed  before  dinner.     And  the  Lord  said  unto  him,  39 
Now  do  ye  Pharisees  cleanse  the  outside  of  the  cup  and 


eased,  conscience  corrupted,  the  '  inner  light '  is  darkness,  and  if  it 
seems  to  shine  only  misdirects.  The  warning  may  be  illustrated 
by  Keble's  line — 

'  Keep  conscience  as  the  noon-tide  clear,' 

36.  thy  whole  body.  The  phrase  occurred  in  the  previous 
verse,  and  the  expression  'wholly  full  of  light '  comes  a  little  later. 
This  then  is  the  prominent  idea  of  the  passage :  a  sound  eye 
giving  complete  illumination,  and  the  completeness  of  the  illu- 
mination leaving  no  room  for  darkness.  The  tautology  is  evidently 
designed  to  impress  the  idea  the  more  thoroughly.  It  teaches 
that  with  sound  spiritual  vision  there  will  be  no  darkness  at  all. 
Where  that  is,  there  will  be  no  hesitanc}'  and  confusion,  no 
demand  for  signs  to  dispel  doubts. 

xi.  37-41.  External  cleansing,  Jesus  accepts  a  Pharisee's  imita- 
tion to  breakfast.  The  host  is  surprised  to  see  that  his  guest  does 
not  first  wash.  Jesus  accuses  the  Pharisees  of  external  cleansing 
of  cups,  &c.,  while  inwardly  they  themselves  are  full  of  extortion. 
How  foolish  to  forget  that  the  maker  of  the  outside  also  made  the 
inside !  Alms  should  be  given  from  these  vessels,  then  all  of 
them  would  be  clean. 

37.  as  he  spake:  rather  'after  he  spoke'  ;  the  verb  is  in  the 
aorist. 

to  dine:  rather  'to  breakfast.' 

he  sat  down  to  meat:  an  old  English  phrase.     The  Greek 
is  a  single  word  meaning  to  lie  down  or  recline, 

38.  washed  :  as  was  customary  with  the  Jews  not  only  before 
the  meal  but  also  between  the  courses.  It  became  a  form,  irre- 
spective of  the  need  of  cleansing. 

dinner  :  '  breakfast,'  the  early  morning  meal. 

39.  Now :  perhaps  meaning  at  the  present  time,  a  modern 
innovation  in  the  new  fashionable  rigour  of  Pharisaism  ;  but  more 
naturally  an  exclamation  :  *  Now  1  this  is  what  you  do.' 


262  ST.  LUKK   11.  4o-4.'>. 

of  the  platter ;  but  your  inward  part  is  full  of  extortion 

40  and  wickedness.     Ye  foolish  ones,  did  not  he  that  made 

41  the  outside  make  the  inside  also?  Howbeit  give  for 
alms  those  things  which  are  within  ;  and  behold,  all 
things  are  clean  unto  you. 

43  But  woe  unto  you  Pharisees !  for  ye  tithe  mint  and 
rue  and  every  herb,  and  pass  over  judgement  and  the 
love  of  God  :  but  these  ought  ye  to  have  done,  and  not 

43  to  leave  the  other  undone.  Woe  unto  you  Pharisees ! 
for  ye  love  the  chief  seats  in  the  synagogues,  and  the 


the  OTLtside  of  tlie  cup,  &c.  :  the  less  important  side  of  the 
cup  and  plate,  that  not  containing  food,  is  cleansed. 

your  inward  pa,rt:  the  more  important  part  of  the  man,  his 
inside,  is  not  cleansed. 

extortion.  Note  the  specially  defiling  sin  Jesus  selects  for 
mention. 

40.  Is  not  the  creator  of  these  material  things  also  the  creator 
of  souls  ?     Then  the\'  too  should  be  kept  clean  for  him. 

41.  Give  for  alms,  &c.  A  difficult  saying,  variously  in- 
terpreted. Perhaps  Godet's  explanation  is  best.  He  taker  'those 
things  which  are  within  '  to  mean  the  contents  of  the  cups. 
Instead  of  being  so  particular  in  cleansing  the  outside,  give  their 
contents  to  the  poor.  That  will  be  the  opposite  to  the  defilement 
of  extortion. 

and  behold,  &c.  The  true  way  to  keep  your  vessels  clean 
is  not  to  wash  them  scrupulously,  but  to  use  them  for  charitj'. 
When  that  is  so,  they  are  all  clean  morally,  i.  e.  are  all  free  from 
sinful  use,  all  consecrated  to  the  service  of  brotherly  kindness. 

xi.  42-44,  Condeinnaiion  of  iJie  Pharisees.  Woe  to  the  Pharisees, 
since  they  are  scrupulous  on  pett^'  details  and  neglect  higher 
duties.  Woe  to  them  for  their  pretensions.  Their  real  nature  is 
as  unseen  as  tombs  that  men  walk  over  v^'ithout  observing  them. 

42.  ye  tithe  mint,  &c.  As  though  these  small  herbs  produced 
a  harvest  for  which  the  law  required  tithing,  so  ostentatiousl3' 
scrupulous  in  petty  details  were  these  Pharisees. 

judgement.  The  use  of  t!iis  word  here  is  a  Hebraism,  meaning 
the  discrimination  between  right  and  wrong. 

tl5.e  love  of  God:  required  by  the  law,  in  what  a  lawyer  had 
.acknowledged  to  be  the  primary  commandment    x.  27, 

43.  the  chief  seats  :   in  the  form  of  a  semicircular  bench  on 


ST.  LUKE    11.  44-47  263 

salutations  in  the  marketplaces.     Woe  unto  you  !  for  ye  44 
are  as  the  tombs  which  appear  not,  and  the  men  that 
walk  over  them  know  it  not. 

And  one  of  the  lawyers  answering  saith  unto  him,  45 
Master,  in  saying  this  thou  reproachest  us  also.     And  he  4^ 
said,  Woe  unto  you  lawyers  also !  for  ye  lade  men  with 
burdens  grievous  to  be  borne,  and  ye  yourselves  touch 
not  the  burdens  with  one  of  your  fingers.     Woe  unto  47 
you  !  for  ye  build  the  tombs  of  the  prophets,  and  your 

a  dai's  facing  the  congregation,  similar  to  the  seats  occupied  by 
the  elders  in  the  apse  of  an  ancient  Christian  basilica. 

44.  tom'bs  wMch.  appear  not.  Here  the  idea  is  the  corruption 
of  the  Pharisees,  which  the  people  do  not  suspect.  In  Matthew 
f^xxiii.  27)  the  illustration  takes  another  form  :  the  Pharisees  are 
whited  sepulchres,  outwardly  fair  but  inwardly  'full  of  dead  men's 
bones,  and  of  all  uncleanness.' 

xi.  45-54.  Condemnation  of  the  lawyers.  One  of  the  lawyers 
confesses  that  what  Jesus  is  saying  of  the  Pharisees  touches  his 
own  class  also.  Jesus  then  denounces  the  lawyers  for  .'aying  on 
the  people  obligations  they  will  not  accept  for  themselves,  and  for 
building  tombs  for  the  prophets  their  fathers  killed.  The  wisdom 
of  God  declares  how  they  ill  treat  the  Divine  messengers  sent  to 
them.  Their  accumulated  guilt  of  murder  will  reap  its  doom  in 
the  present  generation.  These  lawyers  keep  the  key  of  know- 
ledge without  using  it  themselves,  while  debarring  others  from 
using  it.  The  effect  of  these  denunciations  is  seen  in  the  angry 
attitude  of  the  scribes  and  Pharisees. 

45.  one  of  the  lawyers.     See  note  on  x.  25. 
reproacliest :  rather  'insultest.'     Elsewhere  it  is  rendered 

'  shamefully  entreated  '  (xviii.  32  ;  Acts  xiv.  5). 

46.  biirdens  grievons  to  be  borne.  The  reference  is  to  the 
practice  of  the  Rabbis  in  'fencing  the  law,'  i.  e.  guarding  against 
any  infringement  of  it  by  means  of  a  fastidious  casuistr}--  which 
made  quite  innocent  actions  constructively  illegal,  and  b}'  forcing 
the  attention  of  scrupulous  people  to  innumerable  details — Phari- 
saic by-laws  added  by  tradition  to  the  written  Torah. 

ye  yourselves,  &c.  They  had  ways  of  evading  the  rules 
they  laid  on  their  subser\'ient  disciples.  The  '  Corban'  is  an  illus- 
tration of  this  conduct  applied  even  to  the  law  itself  (see  Mark 
vii.  11). 

47.  and  yonr  fathers  killed  them.     The  implied  point  of  this 


264  ST.  LUKE   11.  48-51 

48  fathers  killed  them.  So  ye  are  witnesses  and  consent 
unto  the  works  of  your  fathers  :  for  they  killed  them,  and 

49  ye  build  their  tombs.  Therefore  also  said  the  wisdom  of 
God,  I  will  send  unto  them  prophets  and  apostles ;  and 

50  sojJie  of  them  they  shall  kill  and  persecute ;  that  the 
blood  of  all  the  prophets,  which  was  shed  from  the 
foundation  of  the  world,  may  be  required  of  this  genera- 

51  tion  ;  from  the  blood  of  Abel  unto  the  blood  of  Zachariah, 


is  that  these  lawyers  were  true  children  of  their  wicked  parents, 
practising  the  same  wickedness  at  all  events  in  spirit  and  in- 
tention. Their  murderous  hatred  of  Christ,  the  Prophet  of  their 
own  days,  was  a  proof  of  this.  The  hypocrisy  of  the  class  of  men 
to  which  they  belonged  was  seen  in  their  apparently  honouring 
the  dead  while  they  persecuted  the  living.  Really  they  were 
completing  the  work  of  the  ancient  murderers^  and  their  tomb- 
building  is  to  be  regarded  in  that  light. 

49.  the  ■wisdom  of  God.  Three  explanations  of  this  phrase 
have  been  offered,  (i)  That  Jesus  means  himself,  as  the  words  that 
follow  are  given  in  Matthew  (xxiii.  34^  as  his  own  words.  But 
neither  Jesus  nor  apostolic  tradition  ever  use  the  words  as  a  title 
for  our  Lord.  (2)  That  we  have  here  a  reference  to  some  Jewish 
book  bearing  the  title  The  Wisdom  of  God.  If  so,  how  could  the 
words  be  ascribed  to  Jesus  himself  in  the  other  Gospel  ?  No  trace 
of  any  such  book  can  be  found.  Moreover,  if  Jesus  were  quoting 
from  a  book,  it  would  be  more  in  accordance  with  custom  for  him 
to  say  '  it  is  written  '  in  this  book,  than  that  this  book  '  says,'  &c. 
Still  this  explanation  must  be  allowed  as  possible.  (3)  That 
Jesus  means  the  Divine  wisdom  speaking  through  providence  and 
prophecy.  The  personification  of  wisdom  would  be  familiar  to 
readers  of  the  Book  of  Proverbs.  Jesus  has  already  personified 
wisdom  in  saying  'Wisdom  is  justified  of  all  her  children  '  (vii.  35). 
On  the  whole,  this  seems  to  be  the  least  difficult  interpretation. 

prophets  and  apostles.    Matthew  (xxiii.  34)  has  '  prophets, 
and  wise  men,  and  scribes.* 

50.  A  general  but  positive  prediction  of  the  approaching  doom 
of  the  Jews,  which  came  about  forty  years  later  in  the  destruction 
of  Jerusalem  by  the  Romans. 

51.  Zachariah.  This  is  Zechariah,  the  son  of  Jehoiada  the 
priest,  whose  murder  in  the  temple  is  described  in  2  Chronicles 
xxiv.  20,  21,  not  Zachariah  the  prophet,  the  'son  of  Barachiah,'  as 
stated  in  Matthew  xxiii.  35,  probably  by  a  slip  of  memory  on  the 
part  of  the  evangelist.    The  books  of  Chronicles  coming  last  in  the 


ST.  LUKE   11.  52—12.  T  265 

who  perished  between  the  altar  and  the  sanctuary :  yea, 
I  say  unto  you,  it  shall  be  required  of  this  generation. 
Woe  unto  you  lawyers!    for  ye  took  away  the  key  of 52 
knowledge  :  ye  entered  not  in  yourselves,  and  them  that 
were  entering  in  ye  hindered. 

And  when  he  was  come  out  from  thence,  the  scribes  53 
and  the  Pharisees  began  to  press  upon  him  vehemently, 
and  to  provoke  him  to  speak  of  many  things ;  laying  wait  54 
for  him,  to  catch  something  out  of  his  mouth. 

In  the  mean  time,  when  the  many  thousands  of  the  12 


Hebrew  canon  as  Genesis  comes  first,  these  two  murders  appear 
at  the  beginning  and  the  end  of  the  Jewish  Bible. 

52.  took  away  the  key  of  knowledg'c :  by  refusing  the  right 
of  the  people  to  interpret  the  Scriptures  for  themselves. 

hindered:  by  artificial  explanations  of  Scripture  and 
traditional  additions  to  it. 

53.  to  press  upon:  lit.  'to  hold  in.'  The  pronoun  'him'  is  not  in 
the  Greek.  Some  object  should  be  supplied.  Possibly  the  phrase 
means  '  to  bear  a  grudge ' ;  but  more  probably  '  to  hold  in  mind,* 
i.e.  to  brood  and  plot,  making  the  subject  one  of  grave  concern. 

to  provoke  him  to  speak :  ///.  '  to  draw  from  his  mouth ' ; 
a  phrase  used  for  dictating  what  is  to  be  recited,  as  in  a  school 
lesson.  These  men  would  put  words  into  the  mouth  of  Jesus, 
and  compel  him  to  speak  to  his  own  condemnation,  if  that  were 
possible. 

xii.  1-12,  Fear  to  be  conquered  by  trust.  At  a  time  when  the 
crowd  is  most  numerous  and  crushing,  Jesus  addresses  his 
disciples  first  of  all,  warning  them  against  hypocrisy  as  the  leaven 
of  the  Pharisees,  and  telling  them  that  whatever  is  hidden  wiU 
eventually  come  to  light.  They  who  kill  the  body  are  not  to  be 
feared  :  only  he  who  can  afterwards  cast  into  Gehenna  is  to  be 
feared.  God  does  not  even  neglect  sparrows,  cheap  as  they  are  ; 
and  he  counts  the  very  hairs  of  our  head.  They  who  confess 
Christ  will  be  owned  by  him,  and  only  they.  Calumny  against 
the  Son  of  man  will  be  forgiven,  but  not  blasphemy  against  the 
Holy  Spirit.  When  brought  before  the  authorities,  the  disciples 
are  not  to  be  anxious  about  their  defence.  The  Holy  Spirit  will 
teach  them  at  the  time  what  they  should  sa}'. 

1.  the  many  thousands  :  lit.  '  the  myriads/  tens  of  thousands  : 
a  hyperbolical  expression  for  vast  crowds. 


266  ST.  LUKE   12.  2-5 

multitude  were  gathered  together,  insomuch  that  they 
trode  one  upon  another,  he  began  to  say  unto  his 
disciples  first  of  all,  Beware  ye  of  the  leaven  of  the 

2  Pharisees,  which  is  hypocrisy.  But  there  is  nothing 
covered  up,  that  shall  not  be  revealed :  and  hid,  that 

3  shall  not  be  known.  Wherefore  whatsoever  ye  have 
said  in  the  darkness  shall  be  heard  in  the  light;  and 
what  ye  have  spoken  in  the  ear  in  the  inner  chambers 

4  shall  be  proclaimed  upon  the  housetops.  And  I  say 
unto  you  my  friends,  Be  not  afraid  of  them  which  kill 
the  body,  and  after  that  have  no  more  that  they  can  do. 

5  But  I  will  warn  you  whom  ye  shall  fear :    Fear  him, 


his  disciples  :  as  distinguished  from  the  general  public. 

first  of  all.  These  disciples  are  addressed  in  the  first  instance. 

the  leaven  of  tlie  Pharisees :  the  unconsciously  received 
infection  of  hypocrisy.  In  Mark  (viii,  15)  this  warning  is  given 
on  an  occasion  when  the  disciples  liave  forgotten  to  take  bread, 
and  to  it  is  joined  a  warning  against  the  leaven  of  Herod.  The 
image  of  leaven  is  usually  employed  to  illustrate  some  bad  in- 
fluence. A  moral  cleansing  is  a  purging  out  of  leaven  like  that 
which  takes  place  in  a  Jewish  house  just  before  the  passover. 
Thus  Paul  writes,  'Purge  out  the  old  leaven'  (i  Cor.  v.  7). 
Dr.  Plummer  observes  that  the  Roman  official,  the  Flamen  Dialis^ 
was  not  allowed  to  touch  leaven. 

2,  3.  H^'pocrisy  is  useless  as  well  as  wrong.  In  the  end  its 
secrets  will  be  proclaimed  abroad.     The  double  life  is  a  delusion. 

inner  chambers.  Store- chambers  were  so  named  ;  but  here 
manifestly  the  allusion  is  to  private  rooms,  such  as  the  chambers 
with  the  shut  door  which  Jesus  recommends  for  praj'er. 

4.  Be  not  afraid.  In  the  gathering  opposition  to  himself  just 
described  (xi.  53,  54),  Jesus  sees  the  certainty  that  his  followers 
also  will  be  persecuted.  This  may  be  connected  with  what  pre- 
cedes by  the  idea  that  fear  tempts  to  hypocris}'. 

5.  whom  ye  ehall  fear.  Strangely  enough,  opinions  are 
di\nded  as  to  who  this  is.  some  saying  '  God,'  others  '  Satan.*  In 
favour  of  the  latter  view  is  the  fact  that  Jesus  immediately  after- 
wards encourages  trust  in  God  with  a  calm  assurance  that  He  will 
take  care  of  us.  Nowhere  else  does  he  directly  recommend  the 
fear  of  God.  That  idea  is  more  of  the  O.T.  teaching.  On  the 
other  hand,  there  are  good  reasons  for  concluding  that  our  Lord 


ST.  LUKE   12.  r,-To  267 

which  after  he  hath  killed  hath  power  to  cast  into  hell ; 
yea,  I  say  unto  you,  Fear  him.     Are  not  five  sparrows   6 
sold  for  two  farthings  ?  and  not  one  of  them  is  forgotten 
in  the  sight  of  God.     But  the  very  hairs  of  your  head    7 
are  all  numbered.     Fear  not :  ye  are  of  more  value  than 
many  sparrows.     And  I  say  unto  you,  Every  one  who   8 
shall  confess  me  before  men,  him  shall  the  Son  of  man 
also   confess   before  the   angels   of  God :    but  he  that   9 
denieth  me  in  the  presence  of  men  shall  be  denied  in 
the  presence  of  the  angels  of  God.     And  every  one  who  10 
shall  speak  a  word  against  the  Son  of  man,  it  shall  be 


does  mean  God  here,  not  Satan,  (i ;  The  form  of  expression  is 
changed.  The  disciples  were  told  not  to  be  afraid  'of  those  who 
kill  the  body,  a  preposition  being  used.  But  no  such  preposition 
is  used  in  the  second  case.  It  is  not  to  be  '  afraid  of  but  simpl}' 
to  'fear.'  (2)  Jesus  nowhere  else  teaches  us  to  fear  Satan.  He 
is  to  be  fought  and  conquered.  Our  Lord  had  quite  recentlj' 
rejoiced  in  his  fall  (x.  18).  (3"*  Jesus  nowhere  else  teaches  that 
Satan  has  authority  to  cast  into  Gehenna,  or  any  authority  what- 
ever that  deserves  to  be  recognized.  After  all,  there  is  a  fear  of 
God,  not  slavish,  but  serious,  that  Christianity  requires  as  truly 
as  the  Hebrew  faith  required  it. 

liell :  '  Gehenna,'  the  Jewish  name  for  that  part  of  Hades  in 
which  sinful  souls  were  cast  for  punishment  previous  to  the  final 
judgement.  The  name  is  derived  from  the  valley  of  Hinnom,  which 
had  been  desecrated  by  the  cruel  rites  of  Molech  (Jer.  xxxii.  35), 
and  afterwards  used  as  a  place  for  burning  the  cit^'  offal  from 
Jenisalem. 

6.  five  sparrows,  &c.  Matthew  (x.  29)  has  '  two  sparrows  sold 
for  a  farthing.' 

farthing's :  better  '  pence,'  as  nearer  the  value  of  the  coin, 
which  is  the  assnrion.  Jesus  here  teaches  a  truth  important  on 
its  own  account,  viz.  that  God  cares  for  the  animal  creation,  even 
small  birds  of  the  commonest  sort,  not  one  of  which  can  be  wan- 
tonly hurt  vdthout  His  noting  it.  But  much  more  does  He  care 
for  His  children. 

8.  before  the  r.ng-els  of  God :  when  Jesus  shall  come  again 
attended  by  angels,  as  he  says  earlier  ux.  26),  where  we  have 
a  warning  similar  to  that  given  here. 

10.  This  difficult  saying  is  stated  even  more  strongly  in  Matthew 
(xii.  31,  32)  and  Mark  (iii.  28,  29},  where  the  unpardonable  sin 


268  ST.  LUKE   12.   ri-14 

forgiven  him :   but  unto  him  that  blasphemeth  against 

r  T  the  Holy  Spirit  it  shall  not  be  forgiven.     And  when  they 

bring  you  before  the  synagogues,  and  the  rulers,  and  the 

authorities,  be  not  anxious  how  or  what  ye  shall  answer, 

12  or  what  ye  shall  say  :  for  the  Holy  Spirit  shall  teach  you 
in  that  very  hour  what  ye  ought  to  say. 

13  And  one  out  of  the  multitude  said  unto  him,  Master, 

14  bid  my  brother  divide  the  inheritance  with  me.     But 


is  directly  connected  with  the  calumny  that  Jesus  cast  out  evil 
spirits  by  the  aid  of  Beelzebub.  Here  it  is  a  detached  utterance. 
The  distinction  seems  to  be  this :  to  speak  against  the  Son  of  man 
is  to  say  evil  of  Jesus  as  a  person  seen  in  the  world,  but  not  really 
understood  and  appreciated  ;  to  blaspheme  the  Holy  Ghost  is  to 
rail  against  the  light  within  and  deny  the  divine  and  good  in  our 
own  conscience.  The  first  is  pardonable ;  the  second  is  un- 
pardonable. 

11.  syuagfogues:  Jewish  local  courts,  presided  over  by  the 
local  elders. 

the  nQers,  and  the  authorities:  higher  powers  than  the 
synagogues,  such  as  the  Jewish  chief  council,  called  the  Sanhedrin, 
and  the  law  courts  of  Herod  and  the  Roman  government. 

how  or  what :  *  how  ' — the  manner,  *  what' — the  matter. 

what  ye  shall  say  :  i.  e.  in  self-defence. 

12.  in  that  very  hour :  i.  e.  when  the  trial  is  proceeding. 
These  words  do  not  refer  to  the  question  of  preparation  for  public 
teaching.  They  are  to  save  simple,  ignorant  peasants  from  Ihe 
tremors  of  nervousness  when  confronted  with  legal  proceedings. 

xii.  13-21.  Oit  covetotisncss,  illustrated  by  the  rich  fool.  A  man 
in  the  crowd  appeals  to  Jesus  to  tell  his  brother  to  divide  an  in- 
heritance with  him.  Our  Lord  disclaims  the  position  of  a  judge 
in  such  matters,  and  then  warns  the  people  against  covetousness, 
with  the  illustration  of  a  rich  man  whose  land  brings  him  in  such 
an  abundant  harvest  that  he  is  perplexed  to  know  what  to  do 
with  all  his  property,  till  it  occurs  lo  him  to  build  himself  larger 
barns.  Now  he  thinks  he  can  live  at  his  ease.  But  that  very 
night  he  receives  his  death-summons.  Such  is  the  man  who  lays 
up  treasures  for  himself,  and  is  not  rich  with  reference  to  God. 

13.  one  out  of  the  multitude:  not  a  disciple,  but  somebody 
who  wished  to  make  use  of  the  influence  of  Jesus  to  improve  his 
own  worldly  condition. 

bid  my  brother.     He  does  not  even  consult  Jesus  as  to  the 


ST.  LUKE   12.  15-20  269 

he  said  unto  him,  Man,  who  made  me  a  judge  or  a 
divider  over  you?    And  he  said  unto  them.  Take  heed,  15 
and  keep  yourselves  from  all  covetousness :  for  a  man's 
life  consisteth  not  in  the  abundance  of  the  things  which 
he  possesseth.     And  he  spake  a  parable  unto  them,  16 
saying,  The  ground  of  a  certain  rich  man  brought  forth 
plentifully  :  and  he  reasoned  within  himself,  saying.  What  17 
shall  I  do,  because  I  have  not  where  to  bestow  my 
fruits  ?     And  he  said.  This  will  I  do :  I  will  pull  down  18 
my  barns,  and  build  greater ;  and  there  will  I  bestow  all 
my  corn  and  my  goods.     And  I  will  say  to  my  soul,  19 
Soul,  thou  hast  much  goods  laid  up  for  many  years; 
take  thine  ease,  eat,  drink,  be  merry.     But  God  said  20 
unto   him.    Thou   foolish   one,   this   night   is   thy  soul 


justice  of  his  claim ;  he  boldly  asks  our  Lord  to  interfere  on  his 
own  side  of  the  family  quarrel. 

14.  wlio  made  me  a  judg'e,  &c.     Jesus  repudiates  the  position 
of  a  secular  judge.     He  had  not  come  to  settle  affairs  of  property, 

15.  said  unto  them.    What  follows  is  addressed  to  the  people 
generally. 

all  covetousness.  This  seems  to  imply  that  Jesus  denied 
the  man's  claim  to  a  share  of  the  inheritance,  perhaps  on  the 
ground  that  a  mere  demand  for  equality  is  not  to  override  a  legal 
settlement,  for,  strictly  speaking,  covetousness  is  the  greed  that 
desires  what  is  another's.  Thus  the  tenth  commandment  forbids 
coveting  *  any  thing  that  is  thy  neighbour's'  (Exod.  xx.  17).  But 
the  intention  of  Jesus  goes  deeper,  as  the  parable  of  the  Rich  Fool 
shews.  He  warns  against  all  covetousness,  including  the  greed 
for  what  may  be  called  our  own  by  right,  against  all  eager  desire 
for  selfish  ownership. 

for  a  man's  life,  &c. :  lit.  *•  for  not  in  any  one's  abundance  is 
his  life  [drawn]  from  the  things  he  possesses/  i.  e.  by  having 
abundance  a  man  cannot  sustain  his  life  with  his  possessions. 
Similarly  Jesus  says  *  the  Hfe  is  more  than  the  food'  (verse  23). 

16.  a  certain  rich  man.      He   is  rich  already;   then  comes 
increase  of  wealth. 

17.  my  fruits.     Observe  the  frequent  recurrence  of  'my'  in 
the  following  sentences.     The  man  is  a  supreme  egoist. 

20>  thy  soul.     The  Greek  word  for  '  soul '  means  also  '  life.' 


270  ST.  LUKE  12.  21,23 

required  of  thee;  and  the  things  which  thou  hast  pre- 
pared, whose  shall  they  be?  So  is  he  that  layeth  up 
treasure  for  himself,  and  is  not  rich  toward  God. 

And  he  said  unto  his  disciples,  Therefore  I  say  unto 
you.  Be  not  anxious  for  your  life,  what  ye  shall  eat  \ 

is . . .  required:  ///. '  they  are  demanding,'  an  impressive  phrase, 
designedly  vague.  Who  are  'they'?  We  may  think  of  the 
angels  of  death ;  but  perhaps  the  indefinite  idea  of  the  powers 
and  influences  about  us  is  meant,  as  in  verse  48,  where  we  read 
*  to  whom  ihey  commit  much.' 

21.  for  himself:  not  merely  as  earthly  and  material;  self- 
seeking  of  all  kinds  is  condemned. 

riclx  toward  God:  with  regard  to  God  in  the  godward 
relations  of  life. 

xii.  22-34.  Anxiety.  Jesus  now  addresses  his  disciples,  bidding 
them  not  to  be  anxious  for  their  life  in  matters  of  food  and  cloth- 
ing, since  the  life  is  greater  than  such  things.  God  feeds  the 
ravens,  who  make  no  provision  for  themselves.  Anxiety  will  not 
prolong  a  man's  life.  Lilies  do  not  toil  at  spinning  ;  yet  they  are 
more  splendid  than  Solomon  in  all  his  fine  array.  God,  who 
thus  clothes  the  perishing  grass,  will  certainly  not  do  less  for 
us.  Anxiety  about  food  must  not  be.  It  is  heathenish.  Our 
Father  knows  our  need.  If  His  kingdom  is  primarily  sought 
after,  the  rest  will  follow.  There  is  no  need  to  fear.  God  will 
give  us  His  kingdom.  Earthly  riches  should  be  given  to  the  poor, 
and  imperishable  riches  sought ;  for  the  heart  is  where  the 
treasure  is. 

22.  Ms  disciples:  as  distinguished  from  the  general  public 
addressed  in  the  previous  section. 

Therefore :  as  a  deduction  from  the  story  of  the  Rich  Fool. 
Luke,  as  usual,  thus  gives  the  occasion  of  words  of  Christ.  In 
Matthew  the  following  sayings  appear  as  part  of  the  Sermon  on 
the  Mount. 

Be  not  anxious :  not  'Take  no  thought,'  as  in  the  A.  V.  Jesus 
is  not  recommending  heedlessness ;  he  is  discouraging  vexing  cares. 
That  was  a  sense  of  the  word  '  thought '  when  our  Bible  was 
translated.  Thus  Lord  Bacon  tells  of  an  alderman  on  the  verge 
of  bankruptcy  who  'died  with  thought  and  anguish.'  Since  we 
have  lost  that  meaning,  the  use  of  the  word  'thought'  is  misleading 
here. 

life;  or  'soul,'  the  same  Greek  word  as  that  rendered  soul  in 
verses  19,  20.  This  does  not  mean  the  higher  nature,  the  spirit, 
but  either  the  self  or  the  animal  life.    Tlie  reference  to  the  ravens 


ST.  LUKE   12.  23-38  271 

nor  yet  for  your  body,  what  ye  shall  put  on.     For  the  23 
life  is  more  than  the  food,  and  the  body  than  the  raiment. 
Consider  the  ravens,  that  they  sow  not,  neither  reap ;  24 
which  have  no  store-chamber  nor  barn ;  and  God  feedeth 
them :  of  how  much  more  value  are  ye  than  the  birds  ! 
And  which  of  you  by  being  anxious  can  add  a  cubit  25 
unto  his  stature?     If  then  ye  are  not  able  to  do  even  26 
that  which  is  least,  why  are  ye  anxious  concerning  the 
rest?     Consider  the  lilies,  how  they  grow  :  they  toil  not,  27 
neither  do  they  spin ;  yet  I  say  unto  you,  Even  Solomon 
in  all  his  glory  was  not  arrayed  like  one  of  these.     But  28 
if  God  doth  so  clothe  the  grass  in  the  field,  which  to-day 
is,  and  to-morrow  is  cast  into  the  oven  ;  how  much  more 


being  fed,  and  so  having  their  lives  preserved,  shews  that  such  is 
the  meaning  here.  Jesus  discourages  anxiety  about  the  means  of 
a  livelihood. 

33.  life :  or  '  soul,'  again,  but  with  the  limitations*just  men- 
tioned. It  is  not  that  as  an  immortal  soul  man  is  greater  than  his 
food  and  clothing,  but  that  even  his  earthly  life  and  all  it  involves 
are  superior  to  these  things.  The  parallelism,  with  the  body  in 
the  next  clause  shews  that  this  present,  lower  life  is  meant. 

24.  ravens :  a  generic  word  for  the  crow  tribe,  including  rooks, 
jackdaws,  &c. 

25.  a  cubit :  about  half  a  yard. 

his  statixre :  better,  as  in  margin  of  R.  V.,  '  his  age.'  A 
cubit  is  too  great  an  addition  to  a  man's  height  to  serve  as  an 
illustration  of  a  little  thing  that  cannot  be  effected  by  anxiety. 
The  word  rendered  '  stature '  is  plainly  used  for  age  in  some 
other  places,  e.  g.  '  He  is  of  age  '  (John  ix.  21,  23). 

27.  lilies.  Probably  this  name  here  stands  for  the  scarlet 
anemones  {anemone  coronaria),  that  light  up  the  hills  of  Palestine 
with  flames  of  colour  in  spring-time,  or  perhaps  generally  for  the 
many  flowers  of  that  season. 

Solomon  in  all  his  glory.  According  to  Jewish  tradition, 
even  Solomons  servants  were  clad  in  purple,  and  their  hair  was 
sprinkled  with  gold-dust. 

28.  clothe  the  grass.  The  idea  is  that  the  flowers  growing  in 
the  grass  clothe  it  with  beauty. 

wast  into  the  oven.  Grass  and  flowers,  that  spring  up 
luxuriantly  in  Palestine  after  the  rains,  are  rapidly  withered  in  the 


2J2  ST.  LUKE    12.  39-33 

39  shall  he  clothe  you,  O  ye  of  little  faith  ?  And  seek  not  ye 
what  ye  shall  eat,  and  what  ye  shall  drink,  neither  be  ye 

30  of  doubtful  mind.  For  all  these  things  do  the  nations 
of  the  world  seek  after  :  but  your  Father  knoweth  that 

31  ye  have  need  of  these  things.  Howbeit  seek  ye  his 
kingdom,  and   these  things  shall  be  added  unto  you. 

32  Fear  not,  little  flock;  for  it  is  your  Father's  good  pleasure 

33  to  give  you  the  kingdom.  Sell  that  ye  have,  and  give 
alms ;  make  for  yourselves  purses  which  wax  not  old, 
a  treasure  in  the  heavens  that  faileth  not,  where  no  thief 


drought  and  heat  of  early  summer ;  and  then  in  the  scarcity  of 
other  fuel  they  are  available  for  the  oven  fires. 

29.  of  doubtful  mind:  a  word  meaning  primarily  *to  be 
elated,'  as  one  lifted  into  mid-air;  then  to  *be  unsteady  and 
waver,'  which  is  evidently  the  sense  here.  The  reference  seems 
to  be  to  the  weary,  hesitating,  vacillating  condition  of  anxiety. 

30.  tlie  nations  of  tlie  world  :  the  heathen,  who  are  ignorant 
of  God's  fatherly  care,  and  are  not  alive  to  the  higher  aims  of  life. 
This  low,  sordid  anxiety  is  thus  doubly  heathenish — in  its  want  of 
trust,  and  in  its  supreme  concern  for  earthly  things. 

your  Pather:  whom  you  know,  who  treats  you  as  His 
children,  in  distinction  from  the  case  of  the  nations  that  are 
ignorant  of  these  privileges. 

knoweth  that  ye  have  need  of  these  things.  Jesus  does 
not  teach  an  impossible  Stoicism.  He  bases  his  rebuke  of  anxiety 
on  the  fact  that  God  recognizes  our  wants. 

31.  seek  ye  his  kingrdom.  Sordid  anxiety  hinders  this  pursuit, 
and  therefore  it  must  be  checked.  Then  this  pursuit  is  the  anti- 
dote to  sordid  anxiety.  He  who  gives  the  first  place  in  his  aims 
to  the  kingdom  of  God  will  not  have  room  for  the  lower  cares. 

these  thing's  shall  he  added:  not  treated  as  unnecessary, 
but  put  in  the  second  place. 

32.  Only  found  in  Luke. 

little  flock.  Jesus  had  described  the  Seventy  as  *  lambs  in 
the  midst  of  wolves '  (x.  3) .  Now  as  their  Shepherd  he  cheers 
his  flock.  It  is  Mittle,'  though  crowds  press  about  him,  for  he 
knows  the  true  disciples  to  be  but  few. 

33.  Sell,  &c.  :  sell  the  property  and  distribute  the  proceeds 
among  the  poor. 

purses  which  wax  not  old :  lasting  treasure. 

a  treasure  in  the  heavens :  not  for  the  future  after  death 


ST.  LUKE   12.  34^38  273 

draweth  near,  neither  moth  destroyeth.     For  where  your  3-4 
treasure  is,  there  will  your  heart  be  also. 

Let   your   loins   be   girded   about,    and   your    lamps  35 
burning ;    and  be  ye  yourselves  like  unto  men  looking  36 
for  their  lord,  when  he  shall  return  from  the  marriage 
feast ;    that,  when  he  cometh  and  knocketh,  they  may 
straightway  open  unto  him.     Blessed  are  those  servants,  37 
whom  the  lord  when  he  cometh  shall  find  watching : 
verily  I  say  unto  you,  that  he  shall  gird  himself,  and 
make  them  sit  down  to  meat,  and  shall  come  and  serve 
them.     And  if  he  shall  come  in  the  second  watch,  and  38 

only,  but  now  possessed,  i.e.  treasure  that  is  in  God's  safe 
keeping — this  is  the  treasure  of  him  who  is  'rich  towards  God' 
(verse  21). 

xii.  35-40.  On  being  always  ready.  Christ's  people  are  to  be 
like  servants  ready  and  watching  for  their  master's  return.  He 
himself  will  serve  such  servants.  If  a  householder  knew  when 
the  robber  was  coming,  he  would  have  been  on  the  watch. 
Christ's  people  are  to  be  ready,  as  he  will  come  unexpectedly. 

35.  girded.  The  loose  flowing  clothes  formerly  worn  by  the 
Jews,  such  as  are  now  used  in  Syria,  needed  to  be  drawn  together 
and  held  up  to  allow  freedom  of  movement. 

lamps  buriiiug' :    more  fully  illustrated  in  the  parable  of  the 
Virgins  (Matt.  xxv.  1-13). 

36.  tlie  marriag-e  feast.  The  master  is  not  regarded  as  the 
bridegroom,  but  as  a  guest  returning  home  after  the  festivities 
are  over.  In  Mark's  parallel  narrative  the  wedding  illustration 
does  not  appear,  and  there  the  master  is  a  man  who  goes  on 
a  long  journey  (Mark  xiii.  34). 

37.  Jesus  here  describes  an  unusual  act  of  condescension  and 
kindness,  which  he  illustrates  later  by  washing  his  own  disciples' 
feet  rjohn  xiii.  i-ii).  Elsewhere  he  describes  the  normal  course 
which  is  the  opposite  to  this,  even  tired  servants  having  to  wait 
on  their  master  (see  xvii.  7-10).  That  is  to  shew  that  we  have 
no  claim  for  more.  Here  Jesus  teaches  that  his  own  generosity 
will  exceed  claims  and  customs. 

38.  tlie  second  watch,  and  .  .  .  the  third.  The  Roman 
reckoning  divided  the  night  into  four  watches,  the  Jewish  into 
three.  As  no  fourth  watch  is  mentioned  here,  it  would  seem 
that  the  Jewish  division  is  intended,  i.  e.  12  to  3  and  3  to  6. 

T 


-^  ST.  LUKE   12.  39-41 

if  in   the  third,  and  find  f/iem  so,  blessed   are   those 

39  servants.  But  know  this,  that  if  the  master  of  the  house 
had  known  in  what  hour  the  thief  was  coming,  he  would 
have  watched,  and  not  have  left  his  house  to  be  broken 

40  through.  Be  ye  also  ready  :  for  in  an  hour  that  ye  think 
not  the  Son  of  man  cometh. 

41  And  Peter  said,  Lord,  speakest  thou  this  parable  unto 


39.  know  this:  rather  'you  know  this/  according  to  our 
Lord's  custom  of  appealing  for  analogies  to  what  was  familiar 
and  indisputable. 

the  master  of  the  house :  a  change  of  illustration.  First  we 
had  a  master  surprising  his  servants ;  now  we  have  a  householder 
surprised  by  a  thief.  This  increases  the  emphasis  of  the  lesson. 
The  master  was  expected  at  some  time,  but  the  thief  not  at 
all ;  the  result  of  negligence  in  the  first  case  would  be  confusion 
and  inconvenience,  in  the  second,  serious  loss. 

to  toe  toroken  througrh :  iit.  *  dug  through ' ;  the  idea  being 
of  mud  walls  that  the  robber  can  dig  through — a  method  of  house- 
breaking known  in  the  East  to-day.  It  may  seem  strange  that  our 
Lord  should  describe  himself  under  the  image  of  a  robber.  But 
in  the  Revelation  we  meet  with  the  idea  of  his  coming  as  a  thief 
(Rev.  iii.  3,  xvi.  15),  and  of  the  day  of  the  Lord  coming  as 
a  thief  in  the  night  (i  Thess.  v.  2).  This  is  a  good  instance 
of  the  rule  that  parables  are  not  to  be  pressed  in  their  details, 
as  though  all  of  these  were  allegorical.  The  only  notion  common 
to  the  illustration  and  the  fact  illustrated  is  a  sudden  surprise. 

40.  the  Son  of  man  cometh:  our  Lord's  return,  which  he 
frequentl}'  refers  to.  It  may  be  that  this  points  to  a  great  final 
judgement,  as  in  ix.  26.  But  it  really  happens  with  each  individual 
when  he  has  his  ow^n  summons. 

xii.  41-48.  Faithful  stewardship  and  the  reverse.  Peter  asks 
if  this  lesson  is  only  for  the  Twelve,  or  for  all.  Jesus  answers 
by  a  question  as  to  who  is  the  faithful  steward  that  provides  for 
the  household.  Such  a  man  will  be  promoted.  But  if  that 
servant  misconduct  himself,  presuming  on  his  master's  long 
absence,  the  master  will  appear  suddenly  and  punish  him  severely. 
Punishment  will  be  according  to  knowledge. 

41.  Peter:  so  frequently  forward  to  speak  for  his  brethren, 
us  :  the  Twelve.     In  Mark  (xiii.  37)  Christ's  words  primarily 

addressed  to  his  disciples  are  made  universal :  '  What  I  say  unto 
you  I  say  unto  all,  Watch.' 


ST.  LUKE   12.  42-47  275 

us,  or  even  unto  all?     And  the  Lord  said,  Who  then  is  42 
the  faithful  and  wise  steward,  whom  his  lord  shall  set 
over  his  household,  to  give  them  their  portion  of  food  in 
due  season  ?     Blessed  is  that  servant,  whom  his  lord  43 
when  he  cometh  shall  find  so  doing.     Of  a  truth  I  say  44 
unto  you,  that  he  will  set  him  over  all  that  he  hath. 
But  if  that  servant  shall  say  in  his  heart,  My  lord  delayeth  45 
his  coming ;  and  shall  begin  to  beat  the  menservants  and 
the  maidservants,  and  to   eat   and   drink,   and   to   be 
drunken ;  the  lord  of  that  servant  shall  come  in  a  day  46 
when  he  expecteth  not,  and  in  an  hour  when  he  knoweth 
not,  and  shall  cut  him  asunder,  and  appoint  his  portion 
with  the  unfaithful.     And  that  servant,  which  knew  his  47 

42.  Who  then?  Jesus  does  not  directly  answer  Peter's 
question.  But  his  own  question  throws  the  responsibility  of 
answering  it  for  themselves  back  on  his  disciples. 

faithful :  morally  true  to  his  trust. 

wise:  intelligently  thoughtful  and  apt  in  the  discharge  of 
his  duties. 

steward :  the  house-steward,  a  superior  slave  left  in  charge 
of  the  household. 

to  give  them  their  portion,  &c.  It  is  the  duty  of  this  upper 
servant  to  make  due  provision  for  all  the  lower  servants,  assigning 
to  each  his  rightful  share.  By  analogy  this  was  primarily  the 
duty  of  the  apostles,  who  had  illustrated  their  spiritual  functions 
in  distributing  the  loaves  and  fishes  among  the  multitude  ;  and 
then  it  applies  to  the  Christian  ministry  and  to  all  Christians  who 
are  called  to  minister  to  their  fellow  Christians,  to  young  children, 
the  poor,  the  ignorant,  &c. 

43.  that  servant:  or  slave;  the  steward,  though  in  an  office 
of  trust,  is  a  slave. 

so  doing ;  i.  e.  distributing  the  food  to  the  household. 

44.  Promotion,  not  release,  is  the  reward  of  fidelity.  This  is 
illustrated  in  the  parable  of  the  Pounds  (xix.  17), 

46.  cut  him  asunder:  the  literal  meaning  of  the  Greek  word, 
which  is  not  known  to  be  used  in  any  other  sense  elsewhere ; 
and  yet  the  'portion  with  the  unfaithful'  the  man  is  to  have 
seems  to  imply  that  he  is  still  alive.  Probably  therefore  here  the 
word  means  'cut  hira  up'  with  violent  scourging. 

47.  that  servanti  which  .  .  .  made  not  ready :  not  the  wicked 

T  2 


276  ST.  LUKE   12.  48-50 

lord's  will,  and  made  not  ready,  nor  did  according  to  his 

48  will,  shall  be  beaten  with  many  stripes  \  but  he  that  knew 
not,  and  did  things  worthy  of  stripes,  shall  be  beaten 
with  few  stripes.  And  to  whomsoever  much  is  given, 
of  him  shall  much  be  required :  and  to  whom  they 
commit  much,  of  him  will  they  ask  the  more. 

49  I  came  to  cast  fire  upon  the  earth ;  and  what  will  I,  if 
so  it   is   already  kindled  ?     But   I   have  a  baptism  to  be 

baptized  with ;  and  how  am  I  straitened  till  it  be  accom- 

steward  just  described,  but  a  servant  who  does  not  fulfil  the 
requirement  of  verse  36,  This  passage  teaches  a  gradation  of 
punishment  according  to  knowledge.  Ignorant  people  and  the 
heathen  will  have  lighter  punishment  than  unfaithful  enlightened 
inhabitants  of  Christendom. 

48.  they  :  a  vague  impersonal  form.     See  note  on  verse  20. 
commit:    and  entrust,  as  to  stewards;   not  'given/  as   in 

the  previous  clause. 

the  more.  An  increase  is  expected  in  this  case,  as  in  the 
parable  of  the  Pounds. 

xii.  49-53.  Coming  troubles.  Jesus  speaks  ^f  himself  as 
oppressed  at  the  idea  of  the  future  until  it  is  ac^  plished.  The 
trouble  is  that  his  coming  into  the  world  will  be  a  cause  of  family 
divisions. 

49.  to  cast  fire.  In  Matthew  (x.  34,  the  parallel  is  *to  cast  a 
sword.'  The  word  '  fire  *  is  very  emphatic.  The  sentence  might 
run,  '  Fire  is  what  I  came  to  cast.'  The  effect  of  Christ's  advent 
into  the  world  is  to  be  a  conflagration— trouble,  disaster,  destruc- 
tion. John  the  Baptist  had  predicted  the  baptism  of  fire  and  the 
burning  up  of  the  chaff.  But  neither  idea  seems  appropriate 
here.  The  fire  is  equivalent  to  the  sword,  the  fire  of  war,  that 
which  causes  divisions. 

50.  a  baptism :  some  future  baptism  which  is  yet  near  at  hand. 
The  idea  of  being  plunged  in  rivers  of  distress,  or  overwhelmed 
with  waves  of  trouble,  is  not  probable,  as  the  word  is  always  used 
in  the  N.  T.  in  a  religious  sense  for  som.e  act  of  purification  or  con- 
secration. Jesus  means  that  he  has  a  crisis  of  fresh  consecration 
to  go  through,  no  doubt  thinking  of  his  agony  and  crucifixion 
in  that  light. 

how  am  I  straitened.  The  word  rendered  *  straitened '  is 
that  used  by  Paul  where  he  says,  '  I  am  in  a  strait  betwixt  the 
two'  (Phil.  i.  23).  It  indicates  a  sense  of  constraint,  and  is 
also  used  by  Paul  in  the  sentence,  '  the  love  of  Christ  constraineth 


ST.  LUKE   12.    51-54  277 

plished  I     Think  ye  that  I  am  come  to  give  peace  in  the  51 
earth?     I  tell  you,  Nay;  but  rather  division  :  for  there  52 
shall  be  from  henceforth  five  in  one  house  divided,  three 
against  two,  and  two  against  three.   They  shall  be  divided,  53 
father  against  son,  and  son  against  father ;  mother  against 
daughter,  and  daughter  against  her  mother;  mother  in  law 
against  her  daughter  in  law,  and  daughter  in  law  against 
her  mother  in  law. 

And  he  said  to  the  multitudes   also,  When  ye  see  54 

us'  (2  Cor.  V.  14).     Jesus  feels  under  a  constraint  till  the  great 
crisis  is  passed. 

51.  Z  tell  you,  Nay.  This  is  in  apparent  contradiction  to 
the  angels'  song,  which  Luke  recorded  earlier  in  his  Gospel, 
'On  earth  peace,'  &c.  (ii.  14).  Jesus  is  evidently  discouraging 
the  popular  idea  that  the  coming  of  the  Messiah  would  immediately 
bring  in  a  reign  of  universal  peace, 

rather  division.  The  immediate  effect  of  the  coming  of 
Christ  was  discord.  This  he  foresaw.  The  story  of  the  Christians 
during  the  next  three  centuries  verified  his  words.  During  all 
that  period  they  were  more  or  less  liable  to  persecution. 

52.  Family  divisions,  such  as  are  seen  now  when  one  member 
of  a  Jewish  family  becomes  Christian  ;  the  same  divisions  occur 
in  Mussulman  and  Hindoo  families  as  the  immediate  results  of 
successful  missionary  v/ork.  With  sadness  Jesus  foretold  that 
such  would  be  the  case.  This  was  the  fire  he  was  casting  on 
the  earth  (verse  49). 

53.  The  five  mentioned  in  the  previous  verse  as  divided  three 
against  two  are  here  described.  Father,  son,  mother,  daughter, 
son's  wife.  The  six  words  represent  five  persons,  because  the 
mother  of  the  son  and  daughter  is  also  the  mother-in-law  of  the  son's 
wife.  It  is  a  family  of  husband  and  wife,  son  and  his  wife,  and 
daughter.  The  division  described  suggests  the  two  men  quarrel- 
ling together,  and  the  elder  woman  quarrelling  with  the  two 
younger  women.  Christianity  as  a  new  movement  chiefly  won 
the  young.  We  may  suppose  therefore  that  the  father  and  mother 
retain  their  prejudices,  and  are  bitter  against  their  converted 
children. 

xii.  54-59.  77?^  sign  of  the  age  and  its  significayice.  People 
recognize  weather  signs,  yet  they  cannot  see  the  significance  of 
what  is  happening  in  the  human  world.  If  they  saw  it,  this  should 
lead  them  to  seek  reconciliation  of  enmities  before  it  was  too  late. 

54.  to  the  mvatitwdes.  Apparently  after  addressing  what  went 


278  ST.  LUKE   12.  55-59 

a  cloud  rising  in  the  west,   straightway  ye   say,  There 

55  Cometh  a  shower ;  and  so  it  cometh  to  pass.  And  when 
ye  see  a  south  wind  blowing,  ye  say,  There  will  be  a 

56  scorching  heat ;  and  it  cometh  to  pass.  Ye  hypocrites, 
ye  know  how  to  interpret  the  face  of  the  earth  and 
the  heaven  ;    but  how  is  it  that  ye  know  not  how  to 

57  interpret  this  time  ?     And  why  even  of  yourselves  judge 

58  ye  not  what  is  right  ?  For  as  thou  art  going  with  thine 
adversary  before  the  magistrate,  on  the  way  give  diligence 
to  be  quit  of  him;  lest  haply  he  hale  thee  unto  the 
judge,  and  the  judge  shall  deliver  thee  to  the  officer, 

59  and  the  officer  shall  cast  thee  into  prison.  I  say  unto 
thee,  Thou  shalt  by  no  means  come  out  thence,  till  thou 
have  paid  the  very  last  mite. 

before  to  his  own  disciples,  Jesus  speaks  what  follows  to  the  crowd. 
But  as  there  is  no  mark  of  connexion,  this  maj'  have  occurred  on 
quite  another  occasion  ;  in  either  case  it  was  a  public  utterance. 
in  the  west :  from  the  Mediterranean. 

55.  a  south  wind  :  from  the  hot  deserts  of  Arabia. 

56.  hypocrites.  Their  discernment  in  mere  matters  of  the 
weather  shews  that  they  have  the  inteUigence  they  might  use 
for  graver  signs  if  they  cared  to  do  so.  Their  professed  inabihty 
to  understand  is  unreal.     They  could  understand  if  they  would. 

interpret :  rather  '  test.'  The  word  is  used  for  examining  and 
trying,  e.g.  'I  go  to  prove  them '  (xiv.  19) ;  also  see  i  Corinthians 
iii.  13,  &c. 

this  time :  lit.  '  this  season,'  this  present  crisis.  Cf.  xix.  44, 
^  Because  thou  knewest  not  the  time  of  thy  visitation,'  where  this 
ignorance  is  treated  as  a  cause  of  ruin,  and  therefore  as  culpable. 
It  ought  not  to  have  been  found  in  them, 

57.  even  of  yourselves :  i.  e.  even  apart  from  signs,  you  ought 
to  be  able  to  judge  what  is  right. 

58.  as  thou  art  going- :  even  when  on  the  road  to  the  court- 
house, though  at  the  very  last  moment. 

the  officer :  the  praefor,  whose  duty  it  was  to  record  a  debt 
after  the  judge  had  decided  on  it. 

prison :  the  word  used  by  Peter  where  he  refers  to  '  spirits 
in  prison'  (i  Pet.  iii.  19). 

59.  mite :  the  leptoH,  the  smallest  coin.  Matthew  (v.  26)  has 
*  farthing '  ^guadratts)  =  two  mites. 


ST.  LUKE  13.   1-3  279 

Now  there  were  some  present   at   that  very  season  13 
which  told  him  of  the  GaHlseans,  whose  blood  Pilate  had 
mingled  with  their  sacrifices.     And   he  answered  and    _> 
said   unto  them,   Think  ye  that  these  Galilseans  were 
sinners    above  all    the   Galilaeans,    because   they   have 
suffered  these  things  ?      I  tell  you,  Nay :    but,  except    3 

The  first  meaning  of  this  saying  lies  on  its  surface.  This  was 
no  time  for  unreconciled  quarrels.  Before  the  approaching  crisis 
they  should  be  made  up,  or  it  would  be  too  late.  Dr.  Plummer 
quotes  from  the  Talmud :  '  The  offences  between  man  and  God 
the  Day  of  Atonement  doth  atone  for.  The  offences  between 
man  and  his  neighbour  the  Day  of  Atonement  atoneth  for  only 
when  he  hath  agreed  with  his  neighbour.*  In  Matthew  (v.  25,  26) 
the  saying  appears  as  part  of  the  Sermon  on  the  Mount,  shewing 
how  Christ  extends  the  sixth  commandment.  There  it  deals 
with  human  relations,  between  a  man  and  his  neighbour.  So 
probably  it  does  here.  Still  our  Lord  may  also  have  wished  us 
to  see  in  it  a  secondary  reference  when  we  use  it  as  a  parable 
of  our  relations  to  God's  law  and  its  requirements.  But  this  must 
not  be  pressed,  as  he  does  not  so  apply  it. 

xiii.  1-5.  Supposed  significance  of  disasters.  Jesus  being 
informed  of  Pilate's  slaughter  of  Galilseans,  replies  that  these 
were  not  exceptionally  wicked  men,  nor  were  those  on  whom 
the  tower  in  Siloam  fell.  His  hearers  will  have  as  bad  a  fate 
unless  they  repent.     This  is  only  in  Luke. 

1.  there  were  .  .  .  present:  rather  *  there  came.' 

at  that  very  season:  just  after  Jesus  had  been  speaking 
of  punishment  (xii.  58,  59). 

the  Galilseans.  There  is  no  other  record  of  this  incident. 
The  insurrection  of  Judas  of  Galilee,  described  by  Josephus  {Ant. 
xviii.  I.  i),  which  some  have  thought  to  be  referred  to  here, 
occurred  nearly  a  quarter  of  a  century  earlier  (a.  d.  6).  Evidently 
something  that  has  just  happened  is  now  reported  to  our  Lord. 
The  turbulence  of  the  Galilaeans  was  well  known,  and  Josephus 
mentions  several  horrible  massacres.  So  this  incident  is  quite 
in  accordance  v/ith  the  events  of  the  age.  It  has  been  suggested 
that  perhaps  this  was  the  occasion  of  the  arrest  of  Barabbas. 

2.  Think  ye,  &c.  It  was  the  popular  idea  that  exceptional 
calamities  were  the  punishment  of  exceptional  wickedness.  This 
was  the  notion  of  Job's  comforters.  It  appears  in  John's 
narrative  of  a  man  born  blind  (John  ix.  2). 

3.  A  grave  turn  in  the  conversation,  and  quite  unexpected  by 


28o  ST.  LUKE    13.  4-7 

4  ye  repent,  ye  shall  all  in  like  manner  perish.  Or  those 
eighteen,  upon  whom  the  tower  in  Siloam  fell,  and  killed 
them,  think  ye  that  they  were  offenders  above  all  the 

5  men  that  dwell  in  Jerusalem  ?  I  tell  you,  Nay :  but, 
except  ye  repent,  ye  shall  all  likewise  perish. 

6  And  he  spake  this  parable ;  A  certain  man  had  a  fig 
tree  planted  in  his  vineyard ;  and  he  came  seeking  fruit 

7  thereon,  and  found  none.     And  he  said  unto  the  vine- 

the  gossips  who  had  come  with  their  tale  of  the  destruction  of 
other  people.  Jesus  does  not  say  these  Gahlaeans  were  innocent. 
He  warns  his  hearers  of  their  own  danger. 

I  tell  you,  Nay.  Jesus  repudiates  the  superstitious  delusion. 
4.  Jesus  instances  a  second  case  of  disaster.  This  was  an 
accident ;  therefore  some  might  think  especially  under  the  direction 
of  Providence.  The  first  was  the  fate  of  Galilaeans,  perhaps 
malignantly  reported  to  the  Galilaean  prophet  by  Judaeans.  He 
adds  a  similar  case  among  their  own  people.  We  have  no  other 
mention  of  this  accident. 

Siloam:  situated  where  the  Tyropaean  gorge  meets  the 
valley  of  the  Kidron,  to  the  south  of  Jerusalem. 

offenders:  lit.  'debtors.'  It  has  been  suggested  that  they 
were  the  workmen  on  the  aqueducts  Pilate  was  building,  whom 
he  was  paying  out  of  the  temple  treasury,  from  what  was 
reckoned  '  corban,'  sacred  to  God. 

xiii.  6-9.  The  barren  fig  tree.  The  owner  of  a  vineyard,  seeing 
in  it  a  fig  tree  that  has  yielded  no  fruit  for  three  years,  proposes 
to  cut  it  down,  but  his  vine-dresser  asks  that  it  may  be  spared 
for  another  year,  when  he  will  give  it  careful  attention,  after 
which,  if  it  is  still  barren,  it  may  be  cut  down. 

This  is  only  in  Luke,  but  Matthew  (xxi.  18-21)  and  Mark 
(xi.  12-14,  20-22 "i  give  the  incident  of  the  withering  of  a  barren 
fig  tree  which  Luke  does  not  record.  This  has  led  some  to  think 
that  the  different  narrative  in  the  other  two  Gospels  is  really 
but  another  version  of  the  parable  in  Luke.  But  the  account 
of  the  incidents  in  those  Gospels  is  very  circumstantial,  and  is 
fitted  into  the  closely  narrated  incidents  of  the  Last  Week. 
Possibly  that  was  meant  by  our  Lord  to  be  an  acted  parable 
in  continuation  of  this  in  Luke,  taking  it  up  at  the  last  stage 
and  indicating  that  the  year  of  grace  was  of  no  avail, 

6.  flgr  tree  planted  in  his  vineyard.  This  was  not  an  un- 
common arrangement.  It  is  implied  in  Song  of  Solomon  ii.  13 : 
'  The  fig  tree  ripeneth  her  green  figs,  and  the  vines  are  in  blossom.' 


ST.  LUKE   13.  8-IO  .    281 

dresser,  Behold,  these  three  years  I  come  seeking  fruit 
on  this  fig  tree,  and  find  none :  cut  it  down ;  why  doth 
it  also  cumber  the  ground?     And  he  answering   saith    8 
unto  him,  Lord,  let  it  alone  this  year  also,  till  I  shall 
dig  about  it,  and  dung  it :  and  if  it  bear  fruit  thenceforth,    9 
well\  but  if  not,  thou  shalt  cut  it  down. 

And  he  was  teaching  in  one  of  the  synagogues  on  the  10 

*7.  these  three  years.  Why  three  ?  Not,  as  some  have  said, 
meaning  the  three  years  of  our  Lord's  ministry,  which  probably 
was  not  so  long ;  in  that  case  there  would  be  no  interpretation 
for  the  one  year  that  was  to  follow.  It  is  better  to  take  this  as 
part  of  the  colouring  of  the  parable,  suitable  to  the  fig  tree,  perhaps 
with  a  recognition  of  the  fact  that  a  young  fig  tree  of  but  three 
years  old  is  in  fruit-bearing.  Here  is  one,  how  old  we  do  not 
know,  that  has  borne  no  fruit  for  three  years.  The  reference  is 
to  the  long  period  of  Jewish  history  during  which  God  has  been 
seeking  fruit  from  His  people,  but  in  vain. 

cuiutoer:  lit.  'nullify.'  It  spoils  the  ground  and  makes  that 
useless.     This  is  an  additional  defect  beyond  mere  fruitlessness. 

8.  this  year  also :  a  period  of  grace — in  the  history  of  the 
Jews  forty  years,  till  the  destruction  of  Jerusalem  b3'  Titus, 
A.D.  70. 

dig"  ahout  it,  &c.  :  gracious  influences,  as  in  the  ministry  of 
Christ  and  his  apostles. 

9.  well  :  not  in  the  original.  The  sentence  is  broken.  If  the 
tree  bear  fruit,  no  more  need  be  said. 

tliou :  not  '■  I.'  Even  then  the  vn'ne-dresser,  who  seems  to 
represent  Christ,  will  not  do  this  of  his  own  accord. 

cut  it  down.  The  Baptist  had  said  that  '  even  now  is  the 
axe  also  laid  unto  the  root  of  the  trees'  (iii.  9). 

xiii.  10-17.  An  infirm  woman  cured  on  the  sabbath.  While 
Jesus  is  teaching  in  a  synagogue  on  a  sabbath,  seeing  a  woman 
bowed  down  with  infirmity  he  calls  out  to  her  that  she  is 
released,  and  then  laying  his  hands  upon  her  makes  her  straight. 
The  ruler  of  the  synagogue  is  angry  at  this  breach  of  the  sabbath. 
Jesus  indignantly  denounces  the  hj'pocrisy  of  people  who  could 
object  to  such  an  act  of  kindness  on  the  sabbath,  when  they 
themselves  work  on  the  sabbath  in  taking  their  animals  to  water. 
That  shames  his  opponents,  and  the  people  are  delighted.  The 
incident  is  only  in  Luke. 

10.  in  one  of  the  synag^ogties.  This  is  the  only  instance  of 
Jesus  teaching  in  a  synagogue  during  the  latter  part  of  his 
ministry.     It  was  common  earlier. 


282  ST.  LUKE   13.  11-15 

11  sabbath  day.  And  behold,  a  woman  which  had  a  spirit 
of  infirmity  eighteen  years  ;  and  she  was  bowed  together, 

12  and  could  in  no  wise  lift  herself  up.  And  when  Jesus 
saw  her,  he  called  her,  and  said  to  her,  Woman,  thou 

13  art  loosed  from  thine  infirmity.  And  he  laid  his  hands 
upon  her :  and  immediately  she  was  made  straight,  and 

14  glorified  God.  And  the  ruler  of  the  synagogue,  being 
moved  with  indignation  because  Jesus  had  healed  on 
the  sabbath,  answered  and  said  to  the  multitude,  There 
are  six  days  in  which  men  ought  to  work :  in  them 
therefore  come   and   be  healed,   and   not  on   the  day 

15  of  the  sabbath.  But  the  Lord  answered  him,  and  said, 
Ye  hypocrites,  doth  not  each  one  of  you  on  the  sabbath 
loose  his  ox  or  his  ass  from  the  stall,  and  lead  him 

11.  a  spirit  of  infirmity:  a  spirit  that  caused  the  infirmity. 
The  weakness  of  spine  is  regarded  by  the  people  and  by  the 
evangelist  as  a  result  of  demoniacal  possession.  But  Jesus  does 
not  treat  it  as  he  usually  treated  such  cases.  In  xl.  14  we  read 
of  'a  dumb  spirit,'  where  dumbness  appears  as  the  result  of 
possession. 

12.  he  called  her,  &c.  This  is  quite  unusual.  Generally  the 
sufferers  sought  Jesus.  There  is  no  evidence  that  this  woman 
came  for  a  cure.     The  idea  originated  with  our  Lord. 

13.  he  laid  his  hands  upon  her.  The  reassuring  word  spoken 
from  the  dais  across  the  congregation  was  not  enough  to  rouse 
the  vi^oman's  faith.  Therefore  Jesus  stepped  down  and  effected 
the  cure  by  laying  his  hands  on  her. 

14.  the  ruler  :  see  note  on  viii.  41. 

moved  with  indignation.  This  is  the  third  instance  of  an 
objection  to  Christ's  sabbath-breaking  that  Luke  has  recorded. 
In  common  with  the  other  Synoptic  writers,  he  had  described  the 
disciples  plucking  corn  (vi.  1-5),  and  our  Lord's  cure  of  a  withered 
arm  (vi.  6-n). 

come  and  "be  healed.  The  ruler  does  not  venture  to  attack 
Jesus  directly  in  the  presence  of  the  admiring  crowd.  Therefore 
he  meanly  turns  on  any  sufferers  who  might  be  present,  seeking 
a  cure.  This  is  particularly  unjust  to  the  woman  whom  Jesus 
healed,  as  there  is  no  evidence  that  she  came  to  seek  a  cure. 

15.  The  Talmud  allows  water  to  be  drawn  for  the  animal,  but 
not  to  be  carried  to  it  in  a  vessel. 


ST.  LUKE   13.  16-19  283 

away  to  watering?  And  ought  not  this  woman,  being  16 
a  daughter  of  Abraham,  whom  Satan  had  bound,  lo, 
these  eighteen  years,  to  have  been  loosed  from  this 
bond  on  the  day  of  the  sabbath?  And  as  he  said  17 
these  things,  all  his  adversaries  were  put  to  shame :  and 
all  the  multitude  rejoiced  for  all  the  glorious  things  that 
were  done  by  him. 

He  said  therefore,  Unto  what  is  the  kingdom  of  God  18 
like?  and  whereunto  shall  I  liken  it?  It  is  like  unto  19 
a  grain  of  mustard  seed,  which  a  man  took,  and  cast 

16.  a  daughter  of  Abraham :  in  contrast  to  the  dumb 
animal. 

Satan :  according  to  the  Jewish  idea  that  ascribes  sickness 
to  the  agency  of  Satan.  Thus  Paul  writes  of  delivering  a  person 
over  to  Satan  (i  Cor.  v.  5),  and  refers  to  his  own  illness  or  bodily 
infirmity,  which  he  calls  a  '  stake  in  the  flesh '  as  a  '  messenger  of 
Satan '  (2  Cor.  xii.  7). 

\*t.  "were  done:  h't  'were  being  done.'  It  is  the  present 
participle. 

xiii.  18-21.  The  mustard  seed  and  the  leaven.  Jesus  compares 
the  kingdom  of  God  to  a  grain  of  mustard  seed  that  grew  into 
a  tree,  and  to  leaven  that  permeated  and  transformed  a  mass 
of  meal. 

Both  of  these  parables  are  in  Matthew  (xiii.  31-33)  ;  the  first  is 
also  in  Mark  (iv.  30-32),  but  not  the  second. 

18.  therefore.  It  is  difficult  to  see  the  connexion  of  this  word 
with  what  precedes.  Possibly  Luke  is  following  some  older 
document,  and  the  fragmentary  character  of  his  extract  is  revealed 
by  his  omitting  a  preceding  paragraph  of  that  writing ;  but  the 
enthusiasm  of  the  multitude  described  in  the  previous  verse  may 
have  led  on  to  these  parables  of  growth.  There  is  no  such 
connexion  in  Matthew  or  Mark  where  they  follow  other  parables 
of  growth. 

Unto  what  ?  &c. :  not  a  mere  rhetorical  device.  Jesus  is 
thinking  aloud.  It  is  not  easy  to  find  earthly  parallels  for  the 
wonders  of  the  kingdom. 

19.  mustard  seed.  Tristram  takes  this  to  be  the  Sinapis  nigra, 
which  even  in  Europe  grows  to  twelve  feet  in  height.  Another 
plant,  the  Salvadora  persica,  found  growing  round  the  lake  of 
Gennesaret,  and  sometimes  used  as  mustard  for  its  pungent  taste, 
grows  to  twenty-five  feet. 


284  ST.  LUKE   13.  20-22 

into  his  own  garden ;  and  it  grew,  and  became  a  tree ; 

and  the  birds  of  the  heaven  lodged  in  the  branches 
.^o  thereof.  And  again  he  said,  Whereunto  shall  I  liken 
ii  the  kingdom  of  God?      It  is  Hke  unto  leaven,  which 

a  woman  took  and  hid  in  three  measures  of  meal,  till 

it  was  all  leavened. 
22      And  he  went  on  his  way  through  cities  and  villages, 


Ms  own  g-arden :  peculiar  to  Luke,  and  pointing  to  Israel, 
which  Isaiah  (v.  i,  2)  compares  to  God's  vineyard.  Matthew  has 
'  his  field,'  and  Mark  'the  earth.' 

the  "birds,  &c.  :  as  a  sign  of  the  greatness  of  the  tree. 
Concerning  the  tree  in  Nebuchadnezzar's  dream  we  read :  *  The 
beasts  of  the  field  4iad  shadow  under  it,  and  the  fowls  of  the 
heaven  dwelt  in  the  branches  thereof,  and  all  flesh  was  fed  of  it* 
(Dan.  iv.  12,  21). 

21.  three  measures.  The  'measure'  is  the  Jewish  seah. 
Three  such  measures  constituted  the  usual  quantity  for  a  baking. 
Thus  in  Genesis  xviii.  6we  read  how  Abraham  said  to  Sarah,  'Make 
ready  quickly  three  measures  of  fine  meal.'  Therefore  it  is 
superfluous  with  some  commentators  to  look  for  mj'stical  meanings 
in  the  phrase,  such  as  'body,  soul,  and  spirit,*  or  'earth,  state, 
and  church.*  Jesus  takes  a  homely  illustration  that  would  be 
famiUar  to  every  peasant  woman  in  his  audience. 

The  two  parables  teach  the  great  growth  of  the  kingdom  from 
very  small  beginnings,  but  with  a  diflference.  The  mustard  seed 
describes  its  external  and  visible  growth  in  the  world,  the  ler.ven 
its  more  subtle  influence  in  permeating  society  and  transforming 
it.  This  is  the  only  c?.se  in  which  leaven  does  not  represent  an 
evil  influence.     Still  it  is  unreasonable  to  see  that  meaning  here. 

xiii.  22-30.  False  hopes  disappointed.  During  the  journey  to 
Jerusalem  Jesus  is  asked  whether  but  few  are  to  be  saved?  He 
discourages  the  questioner's  curiosity  by  returning  the  practical 
advice  that  he  should  make  it  his  own  business  to  enter  the 
narrow  door.  When  the  master  is  up,  it  will  be  vain  to  knock 
with  the  plea  of  previous  association  with  him  if  our  conduct  has 
been  bad.  They  who  come  thus  will  be  dismissed  to  a  region  of 
wild  lamentation,  while  they  will  see  saints  of  old  and  foreigners 
from  afar  admitted  to  the  privileges  from  which  they  themselves 
are  shut  out.  Thus  the  future  will  reverse  the  relative  positions 
of  the  present, 

22.  he  went  on  his  way  :  /tV. '  he  was  continuing  his  journey.' 


ST.  LUKE  13.  23-25  285 

teaching,  and  journeying  on  unto  Jerusalem.     And  one  23 
said  unto  him,  Lord,  are  they  few  that  be  saved  ?     And 
he  said  unto  them,  Strive  to  enter  in  by  the  narrow  34 
door :  for  many,  I  say  unto  you,  shall  seek  to  enter  in, 
and  shall  not  be  able.     When  once  the  master  of  the  25 
house  is  risen  up,  and  hath  shut  to  the  door,  and  ye 
begin  to  stand  without,  and  to  knock  at  the  door,  saying, 


We  have  met  with  previous  references  to  the  fact  that  our  Lord 
was  now  on  his  way  up  to  Jerusalem  (ix.  51,  53,  57,  xii.  50). 

23.  that  be  saved:  ///.  '  that  are  being  saved.'  It  is  a  present 
participle.  The  parables  of  the  Sower  and  the  Barren  Fig  Tree, 
and  the  lamentation  over  Chorazin,  Bethsaida,  and  Capernaum, 
shewing  that  in  the  chief  centres  of  Christ's  work  his  message 
was  rejected,  might  point  to  the  conclusion  that  but  few  wfere 
in  the  way  to  salvation. 

24.  unto  them.  The  teaching  is  for  all,  not  merely  for  the  one 
questioner. 

Strive  :  a  strong  word,  lit,  'agonize.'  It  is  the  language  of 
athletic  competitions.  Jesus  refuses  to  answer  the  question. 
He  rarely  gives  a  categorical  answer  to  a  leading  question.  But 
here  he  altogether  discourages  the  curiosity  of  the  inquirer,  who 
had  better  be  attending  to  his  own  duty  in  the  matter  of  his 
question.  Indirectly  Jesus  sets  aside  the  question  as  based  on 
an  error.  There  is  no  fixed  number,  few  or  many.  The  number 
will  depend  on  the  choice  and  effort  of  men  and  women.  If 
those  who  now  hear  Jesus  will  strive  to  enter,  there  will  be  so 
many  the  more  inside.     It  all  depends  on  that. 

the  narrow  door.  This  saying  is  also  in  Matthew  (vii.  13, 
14),  where  the  narrow  door  leads  to  a  narrow  way.  Here  the 
image  is  different,  and  we  have  a  house  door. 

shall  seek:  a  weaker  word  than  'strive.'  Moreover,  the 
future  of  the  verbs  in  this  clause  points  on  to  the  later  time 
described  in  the  following  verses.  These  '  many '  do  not  strive, 
nor  do  they  even  seek  now.  They  will  seek  later  under  gross 
misapprehensions  of  the  conditions  of  entrance. 

25.  the  master  of  the  house  is  risen  up,  &c.  The  time  for 
the  assembling  of  the  guests  being  over,  the  head  of  the  house 
rises  and  closes  the  door  previous  to  beginning  the  festivities 
to  which  they  are  invited.  The  idea  of  a  feast  is  suggested  at  the 
end  of  verse  29. 

to  knock.  Jesus  had  previously  said,  '  Knock,  and  it  shall 
be  opened '  (xi.  9).   Here  that  ig  denied — an  apparentContradiction, 


286  ST.  LUKE    13.  26-29 

Lord,  open  to  us ;  and  he  shall  answer  and  say  to  you, 

26  I  know  you  not  whence  ye  are ;  then  shall  ye  begin  to 
say,  We  did  eat  and  drink  in  thy  presence,  and  thou  didst 

27  teach  in  our  streets ;  and  he  shall  say,  I  tell  you,  I  know 
not  whence  ye   are ;    depart   from   me,  all  ye  workers 

28  of  iniquity.  There  shall  be  the  weeping  and  gnashing 
of  teeth,  when  ye  shall  see  Abraham,  and  Isaac,  and 
Jacob,  and  all  the  prophets,  in  the  kingdom  of  God, 

29  and  yourselves  cast  forth  without.  And  they  shall  come 
from  the  east  and  west,  and  from  the  north  and  south, 

shewing  that  absolute  statements  are  not  to  be  applied  witho.  I 
qualification  under  all  circumstances. 

I  know  you  not:  do  not  acknowledge  you.  It  is  not  that 
they  come  too  late,  like  the  foolish  virgins  (Matt.  xxv.  1-13). 
Belated  guests  might  be  admitted  if  they  were  true  guests.  But 
the  sequel  shews  that  these  are  worthless  intruders. 

26.  We  did  eat,  &c.  The  rejected  of  the  parallel  parable  in 
Matthew  (vii.  22)  claim  to  have  been  prophesying  and  performing 
wonders  in  Christ's  name.  But  here  they  offer  only  the  pre- 
posterous plea  that  they  have  associated  with  him  on  earth, 
knowm  him  after  the  flesh,  as  Paul  would  say.  It  was  no  use 
having  lived  in  Galilee  with  Jesus  and  seen  him  in  the  village 
street,  or  even  having  sat  with  him  at  table.  The  modern 
equivalent  of  these  things  is  to  be  living  in  Christendom,  under 
Christian  teaching,  or  as  members  of  Christian  churches. 

2*?.  workers  of  iniciuity.  Thus  the  refusal  is  put  on  conduct, 
not  on  time,  the  mere  negligence  of  procrastination. 

28.  There :  in  the  region  without. 

weepinsr  and  g-nashing-  of  teeth :  misery  and  impotent 
rage. 

Abraham,  .  .  .  prophets :  the  Jewish  worthies  whom  Jesus 
thus  expressly  declares  to  be  in  the  kingdom  of  God.  Observe, 
this  is  even  in  the  Gentile  Gospel  of  Luke. 

cast  forth :  lit.  '  being  cast  forth. '  The  present  participle 
gives  a  vivid  picture  of  the  process. 

29.  from  the  east,  &c.  Are  these  people  the  scattered  Jews 
of  the  dispersion,'  or  Gentiles,  the  heathen?  Plainly  the  latter. 
The  words  are  based  on  Isaiah  xlv.  6  :  'That  they  may  know  from 
the  rising  of  the  sun,  and  from  the  west,  that  there  is  none 
beside  me,'  combined  with  Isaiah  xlix.  12  :  '  Lo,  these  from  the 
north,'  &c.,  where  the  context  shews  that  the  reference  is  to 
heathen  nations.     Cf.  Malachi  i.  11. 


ST.   LUKE   13.  30-33  287 

and  shall  sit  down  in  the  kingdom  of  God.    And  behold,  30 
there  are  last  which  shall  be  first,  and  there  are  first 
which  shall  be  last. 

In  that  very  hour  there  came  certain  Pharisees,  saying  31 
to  him,  Get  thee  out,  and  go  hence :  for  Herod  would 
fain  kill  thee.     And  he  said  unto  them.  Go  and  say  to  32 
that  fox,  Behold,  I  cast  out  devils  and  perform  cures 
to-day  and  to-morrow,  and  the  third  day  I  am  perfected. 
Howbeit  I  must  go  on  my  way  to-day  and  to-morrow  33 

sit  down :  recline  as  at  a  feast. 

30.  A  saying  our  Lord  uttered  more  than  once,  e.  g.  Matthew 
xix.  30,  XX.  16.  This  reversal  of  fortunes  was  one  of  the  most 
remarkable  and  at  the  time  surprising  of  his  announcements 
concerning  the  kingdom. 

xiii.  31-35.  Herod* s  enmity  and  Chrisfs  lament  over  Jerusalem, 
Some  Pharisees  warn  Jesus  that  Herod  is  eager  to  kill  him. 
Jesus  sends  a  message  to  Herod,  shewing  that  he  understands 
the  king's  cunning,  but  declaring  that  he  must  finish  his  work,  and 
as  a  prophet  not  die  out  of  Jerusalem.  Then  he  utters  a  lament 
over  the  doom  of  the  city,  from  which  he  would  gladly  have  saved 
her  had  she  not  refused  his  grace. 

31.  certain  Pharisees:  possibly  friendly,  but  probably  mali- 
cious, desiring  to  drive  Jesus  into  Judaea,  where  he  would  come 
within  the  reach  of  the  Jewish  authorities. 

Herod:  Antipas.  See  note  on  iii.  i.  Probably  Jesus  was 
now  in  Persea,  east  of  the  Jordan  to  the  south,  part  of  Herod's 
dominion. 

would  fain:  lit.  'wishes  '  or  'intends.' 

kill  thee  :  out  of  jealousy  for  Christ's  popularity. 

32.  that  fox.  Jesus  perceives  the  cunning  of  Herod  behind 
the  warning  of  the  Pharisees. 

the  third  day.  This  cannot  be  taken  literally,  as  more  time 
than  three  days  was  to  be  spent  before  the  Crucifixion.  Nor  can 
it  mean  three  years  ;  Jesus  could  not  be  contemplating  so  long 
a  period  of  activity  as  still  future.  Like  the  three  years  in  the 
parable  of  the  Barren  Fig  Tree  (verse  7),  the  three  days  are  typical 
of  some  indefinite  time.  Jesus  has  work  to  do  that  will  take  time. 
He  will  not  be  hurried. 

perfected:  rather  'matured.'  Christ  comes  to  maturity  as 
the  Redeemer  at  the  cross. 

33.  Howheit,  &:c.     Nevertheless  he  will  go  out  of  Herod's 


288  ST.  LUKE   13.  43~14.  i 

and  the  day  following :  for  it  cannot  be  that  a  prophet 

34  perish  out  of  Jerusalem.  O  Jerusalem,  Jerusalem,  which 
killeth  the  prophets,  and  stoneth  them  that  are  sent  unto 
her !  how  often  would  I  have  gathered  thy  children 
together,  even  as  a  hen  gathereth  her  own  brood  under 

35  her  wings,  and  ye  would  not !  Behold,  your  house  is 
left  unto  you  desolate-,  and  I  say  unto  you.  Ye  shall 
not  see  me,  until  ye  shall  say,  Blessed  is  he  that  cometh 
in  the  name  of  the  Lord. 

14  And  it  came  to  pass,  when  he  went  into  the  house 
of  one  of  the  rulers  of  the  Pharisees  on  a  sabbath  to 


dominion  shortly,  when  his  work  there  is  done,  not  fleeing  for 
fear  of  death,  but  going  to  meet  his  death. 

it  cannot  toe,  &c.  Note  the  mournful  irony  of  these  words. 
Jerusalem  has  become  the  recognized  murderess  of  prophets.  So 
it  is  not  seemly  that  one  should  die  anywhere  else. 

34.  Luke  gives  this  lament  as  arising  out  of  the  mention  of 
Jerusalem  for  the  fit  scene  of  a  prophet's  death.  That  is  Christ's 
connexion  with  the  place.  Gladly  would  he  have  had  happier 
relations  with  it  for  its  own  deliverance.  Matthew  (xxiii.  37-39) 
places  this  lament  at  Jerusalem,  the  more  likely  scene. 

how  often,  &c.  These  words  shew  that  Jesus  had  been 
ministering  in  Jerusalem  on  several  occasions,  although  none  of 
the  three  Synoptic  Gospels  give  any  account  of  this.  In  the  fourth 
Gospel  the  visits  to  Jerusalem  are  fully  narrated.  Thus  we  have 
here  an  indirect  confirmation  of  John's  historicity,  where  on  the 
surface  he  seems  to  contradict  the  older  Gospel  picture  of  Jesus 
as  a  Galilaean  prophet. 

35.  until  yc  shall  say,  &c. :  the  time  of  the  conversion  of  the 
Jews. 

xiv.  1-6.  Jesiis  curing  a  man  with  dropsy  on  the  sabbaths 
While  Jesus  is  being  entertained  at  a  ruling  Pharisee's  house 
on  a  sabbath  day,  he  is  watched  narrowly  to  see  how  he  will  treat 
a  man  suffering  from  dropsy.  Jesus  asks  whether  it  is  lawful 
to  heal  on  the  sabbath,  and  meeting  with  no  reply,  cures  the  man. 
He  points  out  that  anybody  would  even  save  his  dumb  beast  that 
was  in  distress  on  the  sabbath. 

1.  one  of  the  rnlers  of  the  Pharisees:  a  leading  Pharisee. 
This  is  the  third  occasion  on  which  Luke  has  recorded  our  Lord's 


ST.  LUKE    14.  2-6  289 

eat  bread,  that  they  were  watching  him.     And  behold,  2 
there  was   before  him   a  certain   man  which   had   the 
dropsy.     And  Jesus  answering  spake  unto  the  lawyers  3 
and  Pharisees,  saying,  Is  it  lawful  to  heal  on  the  sabbath, 
or  not  ?     But  they  held  their  peace.     And  he  took  him,  4 
and  healed   him,  and  let  him  go.     And  he  said  unto  5 
them,  Which  of  you  shall  have  an  ass  or  an  ox  fallen 
into  a  well,  and  will  not  straightway  draw  him  up  on 
a  sabbath  day  ?     And  they  could  not  answer  again  unto  6 
these  things. 


acceptance  of  hospitality  from  a  Pharisee.  The  others  are  vii.  36 
and  xi,  37.     These  are  only  found  in  Luke. 

a  sabbath.  It  was  customary  for  the  Jews  to  give  feasts 
on  the  sabbath,  always  '  cold  collations,'  however.  This  is  the 
fourth  instance  in  Luke  of  healing  on  the  sabbath.  The  others 
are  in  iv.  35,  vi.  6,  xiii.  14. 

to  eat  bread :  a  Hebraism,  as  was  the  opening  phrase,  '  And 
it  came  to  pass.'  This  passage  is  exceptionally  Hebraistic, 
suggesting  a  close  following  by  the  evangelist  of  some  Hebrew 
or  Aramaic  document  among  his  authorities. 

2.  tlie  dropsy.  This  disease  is  mentioned  by  no  Scripture 
writer  except  Luke,  the  physician,  who  here  uses  a  Greek 
technical  medical  term. 

3.  the  lawyers :  whose  function  it  was  to  determine  points 
of  Jewish  law. 

4.  held  their  peace:  silent,  because  not  knowing  what  to  say. 
It  was  for  carrying  his  bed  on  the  sabbath  that  the  Bethesda 
paralytic  was  blamed  (John  v.  10),  as  though  it  were  easier  to 
complain  of  this  than  of  the  cure.  Still  the  deed  of  mercy  has 
been  made  a  ground  of  direct  attack  before  (e.  g.  vi.  7).  It  would 
appear  then  that  our  Lord's  protest?  against  Sabbatarian  hypocrisy 
have  had  some  weight  by  this  time. 

let  him  go:  dismissed  him. 

5.  an  ass.  The  Sinaitic  and  other  ancient  MSS.  have  *  a  son.' 
This  reading  might  have  been  changed  for  that  in  our  text  by 
imitation  of  a  similar  saying  of  Jesus  about  *  his  ox  or  his  ass'  in 
xiii.  15. 

a  well :  an  open  cistern  ;  many  such  are  found  in  Palestine, 
not  fenced  round. 

draw  him  up.  The  Rabbis  said  that  this  was  not  permissible, 
though  food  might  be  let  down.    But  Jesus  appeals  to  the  common 

U 


290  ST.  LUKE   14.  7-10 

7  And  he  spake  a  parable  unto  those  which  were  bidden, 
when  he  marked  how  they  chose  out  the  chief  seats ; 

8  saying  unto  them,  When  thou  art  bidden  of  any  man  to 
a  marriage  feast,  sit  not  down  in  the  chief  seat ;  lest 
haply  a  more  honourable  man  than  thou  be  bidden  of 

9  him,  and  he  that  bade  thee  and  him  shall  come  and 
say  to  thee,  Give  this  man  place ;  and  then  thou  shalt 

10  begin  with  shame  to  take  the  lowest  place.  But  when 
thou  art  bidden,  go  and  sit  down  in  the  lowest  place ; 
that  when  he  that  hath  bidden  thee  cometh,  he  may 

practice,  which  might  well  be  more  humane  than  the  pedantry 
of  the  schools. 

xiv.  7-1 1.  Against  choosing  the  chief  places.  Seeing  the  guests 
choosing  the  chief  places  for  themselves,  Jesus  advises  a  man 
when  called  to  a  wedding  to  avoid  such  a  course,  lest  the  host 
humiliate  him  by  making  him  give  way  to  a  more  honourable 
guest,  and  to  take  the  lowest  place,  which  will  result  in  his  being 
called  up  higher.  Self-exaltation  humbles,  humility  exalts.  This 
passage  is  only  in  Luke. 

7.  a  parable.  The  word  'parable'  is  here  used  in  a  general 
sense  for  a  representative  word-picture  with  a  lesson,  though  it 
is  not  in  narrative  form. 

those  which  were  bidden :  i.  e.  to  the  ruler  of  the  Pharisees' 
house  (verse  i). 

chose :  ///.  '  were  choosing.'  Jesus  saw  the  ugly  scramble 
for  seats  going  on.  According  to  the  Talmud,  on  a  couch  for 
three  the  middle  place  is  the  best,  that  on  the  right  second,  that 
on  the  left  third.  But  our  Lord's  language  points  to  the  position 
of  the  couches  themselves,  some  being  higher  than  others,  as 
nearer  the  chief  personages,  or  actually  on  a  dais. 

8.  a  marriag-e  feast :  a  specially  ceremonial  feast.  Apparently 
the  present  occasion  was  not  that  of  a  wedding  feast.  By  refer- 
ring to  another  kind  of  feast  Jesus  softens  his  utterance,  advising  for 
the  future  rather  than  directly  blaming  present  conduct. 

9.  the  lowest  place:  not  'room,"  as  in  the  A. V.  The  word 
is  the  same  as  that  rendered  '  place  '  earlier.  It  means  not  another 
room,  but  another  seat.  So  again  in  verse  10,  where  the  same 
expression  recurs. 

10.  that  when,  &c.  Not  indeed  that  the  lowest  place  is  to 
be  taken  with  the  very  object  of  courting  promotion.  Jesus 
means  that  this  will  be  the  consequence.    It  is  a  common  Hebrew 


ST.  LUKE   14.   11-13  291 

say  to  thee,  Friend,  go  up  higher :  then  shalt  thou  have 
glory  in  the  presence  of  all  that  sit  at  meat  with  thee. 
For  every  one  that  exalteth  himself  shall  be  humbled;  11 
and  he  that  humbleth  himself  shall  be  exalted. 

And  he  said  to  him  also  that  had  bidden  him.  When  12 
thou  makest  a  dinner  or  a  supper,  call  not  thy  friends, 
nor  thy  brethren,  nor  thy  kinsmen,  nor  rich  neighbours ; 
lest  haply  they  also  bid  thee  again,  and  a  recompense 
be  made  thee.      But  when   thou  makest   a   feast,  bid  13 

idiom  to  speak  of  a  result  in  language  that  seems  to  indicate 
a  purpose. 

11.  The  R.  V.  recovers  the  balance  of  phrases  found  in  the 
original  by  using  the  verb  to  humble  in  both  clauses,  where  the 
A. V.  had  'abased'  for  the  first  clause  and  'humbleth'  for  the 
second,  though  the  same  Greek  word  is  used  in  both  cases.  This 
is  one  of  our  Lord's  especially  characteristic  utterances.  It  is 
repeated  at  xviii.  14,  and  at  Matthew  xxiii.  12,  where  it  intro- 
duces a  long  denunciation  of  scribes  and  Pharisees. 

xiv.  12-14.  On  inviting  the  poor  and  the  afflicted  as  our  guests. 
Turning  to  liis  host,  Jesus  tells  him  not  to  invite  those  who  would 
ask  him  back,  but  when  he  makes  a  feast  to  invite  the  poor  and 
the  afflicted.  For  so  doing  he  will  be  recompensed  at  the  resur- 
rection.    This  is  only  in  Luke. 

3.2.  to  Ixiva.  also  tliat  kad  Mdden  liim.  The  unseeml}'  conduct 
of  the  guests  in  choosing  the  first  places  for  themselves  would 
prepare  their  host  for  i^eceiving  advice  as  to  the  people  whom 
he  should  entertain  in  future. 

a  dinner  or  a  supper.  The  first-mentioned  meal  was  taken 
at  noon,  the  second  about  eight  o'clock  in  the  evening. 

call  not.  The  verb  is  in  the  present  tense,  meaning  do  not 
be  continually  inviting.  This  should  not  monopolize  hospitality, 
nor  should  it  be  the  more  habitual  hospitalit}''. 

lest  liaply:  perhaps  humorously  uttered,  as  though  it  were 
an  alarming  prospect  that  the  consequence  should  be  a  repayment 
in  hospitality.  The  generous  host  is  supposed  not  to  want  this 
recompense.  There  is  a  gentle  irony  in  the  suggestion  that  he 
is  in  danger  of  getting  it. 

13.  This  verse  is  entirely  in  accord  with  the  example  of  Jesus, 
who  ministered  to  the  needy  ;  it  is  also  characteristic  of  Luke, 
with  his  marked  sympathy  for  the  poor,  to  be  the  only  evangelist 
recording  the  teaching  in  which  it  occurs. 

U   2 


292  ST.  LUKE    14.  14,  15 

14  the  poor,  the  maimed,  the  lame,  the  blind  :  and  thou 
shalt  be  blessed ;  because  they  have  not  wherewith  to 
recompense  thee :  for  thou  shalt  be  recompensed  in  the 
resurrection  of  the  just. 

15  And  when  one  of  them  that  sat  at  meat  with  him 

14.  because  they  have  not,  &c.  :  i.  e.  such  generosity  is 
distinctly  a  blessed  thing,  for  this  reason,  that  the  recipients  can- 
not make  any  return. 

the  resurrection  of  the  just.  The  idea  seems  to  be  that 
only  the  just,  i.  e.  good  people  as  distinguished  from  those  who 
are  to  receive  future  punishment,  will  have  this  resurrection.  In 
nearly  all  cases  where  the  N.  T.  refers  to  the  resurrection,  it  is  for 
those  who  are  to  enter  into  blessedness.  The  only  clear  excep- 
tions are  John  v.  29  and  Acts  xxiv.  15,  and  the  imagery  of  the 
Apocal3^pse  ;cf.  Rev.  xx.  13). 

xiv.  15-24.  The  Great  Supper.  One  of  the  guests  exclaims  how 
good  it  must  be  to  feast  in  the  kingdom  of  God.  Thereupon  Jesus 
gives  a  parable  to  shew  how  little  this  privilege  is  appreciated. 
A  man  provides  a  supper  to  which  he  invites  a  number  of  guests. 
When  it  is  ready  he  sends  his  servant  to  tell  them  so.  But  they 
all  excuse  themselves  on  various  pretexts.  On  learning  this  the 
host  is  angry,  and  hurries  his  servant  out  into  the  city  to  fetch  in 
the  poor  and  afflicted.  When  that  is  done  the  servant  reports 
that  still  there  is  room.  He  is  then  sent  out  into  the  country 
to  persuade  the  people  he  finds  there  to  come.  The  host  will 
not  now  let  any  of  the  first  invited  guests  touch  his  supper.  The 
parallel  in  Matthew  xxii.  1-14)  differs  in  several  respects.  There 
it  is  a  king  who  sends  out  the  invitation,  and  that  is  to  his  son's 
wedding.  The  invited  guests  not  only  refuse  to  come,  they 
attack  the  king's  messengers  and  murder  them,  an  outrage  the 
king  avenges  by  their  destruction.  After  telling  of  the  calling  in 
of  guests  from  the  streets,  Matthew  adds  the  incident  of  the  man 
without  a  wedding  garment.  Altogether  it  is  a  much  more  severe 
parable.  As  usual  here  the  gentle  Luke  gives  us  the  more 
pleasing  teaching. 

15.  one  of  them,  &c.  Surely  it  is  unfair  ot  Dr.  Plummer 
in  his  Commentary  to  write  of  'the  comfortable  self-complacency' 
of  this  fellow  guest  of  Christ's.  It  is  more  reasonable  to  take 
his  remark  as  a  wistful  utterance,  expressing  the  feeling  of  one 
who  would  fain  enjoy  the  privilege.  The  idea  occurs  again  in 
Revelation  xix.  9  :  '  Blessed  are  they  which  are  bidden  to  the 
marriage  supper  of  the  Lamb.' 

sat  at  meat :  an  old  English  phrase  ;  the  more  literal  render- 
ing would  be  '  reclined  at  table.' 


ST.   LUKE  14.   i6-ai  293 

heard   these  things,  he  said   unto  him,  Blessed   is   he 
that  shall  eat  bread  in  the  kingdom  of  God.     But  he  r6 
said  unto   him,   A  certain   man  made  a  great  supper ; 
and  he  bade  many  :   and  he  sent  forth  his  servant  at  17 
supper  time  to  say  to  them  that  were  bidden,  Come ; 
for  all  things  are  now  ready.      And  they  all  with  one  18 
consent  began  to  make  excuse.     The  first  said  unto  him, 
I  have  bought  a  field,  and  I  must  needs  go  out  and 
see  it :    I  pray  thee  have  me  excused.     And  another  19 
said,  I  have  bought  five  yoke  of  oxen,  and  I  go  to  prove 
them  :  I  pray  thee  have  me  excused.     And  another  said,  ao 
I  have  married  a  wife,  and  therefore  I  cannot  come. 
And  the  servant  came,  and  told  his  lord  these  things.  21 
Then  the  master  of  the  house  being  angry  said  to  his 

eat  bread:  a  Hebraism  for  taking  part  in  a  feast  or  meal. 
See  note  on  verse  i. 

16.  But:  in  contrast  to  the  assumption  that  the  favour  must  be 
acceptable  to  all. 

17.  Ms  servant.  This  servant  was  named  'the  summoner' 
{vocator).  It  v^^as  quite  customary  for  him  to  call  thp  guests  when 
all  was  ready.  This  did  not  imply  that  as  yet  they  had  shewn 
any  unwillingness  to  come.  Canon  Tristram  observes  that  among 
the  Arabs  to  decline  the  second  invitation  is  regarded  as  equiva- 
lent to  a  declaration  of  war. 

all  tMngrs  are  now  ready.  John  the  Baptist  had  preached 
that  the  kingdom  of  God  was  at  hand  (Matt.  iii.  2),  a  message 
with  which  Jesus  also  began  his  ministry  (Matt.  iv.  17).  But 
later  he  taught  that  it  was  already  present,  in  the  midst  of  his 
hearers  (Luke  xvii.  21  .  He  himself,  the  Twelve,  and  the  Seventy 
would  represent  the  vocator  with  the  message  that  all  is  ready. 

18.  with  one  consent:  the  word  'consent'  printed  in  italics 
by  the  Revisers  is  not  in  the  Greek  text.  It  is  not  stated  that 
these  men  consulted  together  and  combined  to  refuse  the  second 
invitation.  But  they  were  all  of  one  mind,  since  they  all  acted 
alike. 

20.  married  a  wife.  The  law  allowed  a  newly  married  man 
a  year's  immunity  from  military  or  civil  service  (see  Deut. 
xxiv.  5). 

21.  being  ansfry:  naturally  indignant  at  the  shower  of  insults. 
It  is  represented  that   this  is   his   reason   for  sending  for  other 


294  ST.  LUKE    14.  22-25 

servant,  Go  out  quickly  into  the  streets  and  lanes  of 
the  city,  and  bring  in  hither  the  poor  and  maimed  and 

2  3  blind  and  lame.     And  the  servant  said.  Lord,  what  thou 

23  didst  command  is  done,  and  yet  there  is  room.  And 
the  lord  said  unto  the  servant,  Go  out  into  the  highways 
and  hedges,  and  constrain  them  to  come  in,  that  my 

34  house  may  be  filled.  For  I  say  unto  you,  that  none 
of  those  men  which  were  bidden  shall  taste  of  my 
supper. 

25      Now  there  went  with  him  great  multitudes :  and  he 


guests,  get  them  where  he  may.  Verse  24  throv/s  light  on  this 
point.  When  we  come  to  interpret  the  parable,  our  Lord's 
common  method  of  a  fortiori  reasoning  will  be  apparent.  If  even 
anger  against  his  friends  might  lead  a  man  to  invite  the  outcasts, 
much  more  will  God,  who  has  infinite  compassion  for  them,  do 
this. 

streets  and  lanes :  where  especially  the  poor  and  miserable 
are  lying  about,  perhaps  quite  homeless.  These  are  near  at  hand, 
in  the  town. 

the  poor,  &c. :  just  such  guests  as  Jesus  recommended 
earlier  (verse  13). 

22.  yet  there  is  room:  an  indication  of  large  bounty  which 
may  be  used  by  us  as  a  partial  reply  to  the  question,  '  Lord, 
are  they  few  that  be  saved?'  (xiii.  23").  It  is  not  the  Saviour's 
fault  if  there  are  few. 

23.  hig'hways  and  hedg"es :  out  in  the  country.  After  sweep- 
ing in  the  town  poor,  the  vocatorxs  to  go  further  afield  and  fetch 
the  very  tramps  from  the  country.  The  first  class  may  represent 
despised  Jews — the  poor,  publicans,  sinners;  the  second,  the 
heathen  from  abroad.     Cf.  xiii.  29,  30. 

constrain:  not  'compel,' as  in  the  A.  V.  Very  urgent  per- 
suasion is  indicated. 

24.  you.  The  plural  pronoun  shews  that  Jesus  is  here  partly 
interpreting  the  story  and  addressing  his  hearers.  Yet  the 
sentence  is  really  put  in  the  mouth  of  the  man  in  the  parable. 

xiv.  25-35.  On  making  sacrifices  for  Christ's  sake  and  counting 
the  cost.  Seeing  a  great  number  of  people  following  him,  Jesus 
declares  to  them  that  no  one  can  become  his  disciple  without 
making  great  sacrifices  and  running  even  the  risk  of  death.  No 
mun  would  begin  to  build  a  tower  without  first  counting  the  cost; 


ST.  LUKE   14.  26-28  295 

turned,  and  said  unto  them,  If  any  man  cometh  unto  26 
me,  and  hateth  not  his  own  father,  and  mother,  and 
wife,  and  children,  and  brethren,  and  sisters,  yea,  and 
his  own  Hfe  also,  he  cannot  be  my  disciple.     Whosoever  27 
doth  not  bear  his  own  cross,  and  come  after  me,  cannot 
be  my  disciple.      For  which  of  you,  desiring  to  build  28 


to  do  otherwise  would  be  to  court  ridicule.  No  king  would 
plunge  into  war  without  first  considering  the  relative  strength 
of  his  own  and  his  enemy's  armies.  So  he  who  wishes  to  be 
a  disciple  must  consider  the  sacrifices  involved.  Good  as  salt 
is  in  itself,  when  it  has  lost  its  pungency  it  is  worse  than  useless. 
Except  for  detached  sayings,  this  section  as  well  as  the  follow- 
ing sections  are  only  in  Luke. 

25.  great  multitudes.  Jesus  is  again  on  his  journey  towards 
Jerusalem,  after  visiting  the  ruler  of  the  Pharisees  as  described 
in  the  previous  paragraphs. 

26.  A  hard  saying  to  be  interpreted  in  harmony  (i)  with  the 
spirit  and  character  of  Jesus,  (2)  with  his  method  of  teaching. 
It  is  impossible  to  believe  that  Jesus  desired  to  destroy  family 
affection.  He  had  rebuked  the  Jews  for  their  hypocritical  evasion 
of  filial  duty  (see  Mark  vii.  8-13).  But  it  was  his  custom  to  give 
strong  utterance  to  important  truths  in  order  to  be  the  more 
impressive,  trusting  to  the  common  sense  of  his  hearers  as  well  as 
to  their  knowledge  of  his  general  position.  We  must  remember 
that  his  sayings  are  not  external  rules  of  conduct.  Jesus  was  not 
a  second  Moses.  His  teaching  is  not  law,  and  it  should  not  be 
interpreted  with  the  lawyers  verbal  pedantry.  It  is  popular 
utterance,  to  be  felt,  and  so  to  move  men,  not  a  system  of  formal 
regulations  to  be  coldly  applied  in  dull  literalness.  Jesus  means 
that  his  disciples  may  so  have  to  act  in  the  clash  of  claims  that 
their  conduct  will  look  like  enmity  to  their  nearest  and  dearest 
friends,  even  as  though  they  hated  their  own  people,  while  at  the 
same  time  it  will  shew  such  disregard  of  the  danger  of  death 
in  view  of  fidelity  to  Christ  that  it  will  look  as  though  they  also 
hated  their  own  lives. 

27.  A  second  utterance  of  this  stern  warning.  The  first  was 
given  at  ix.  23.  See  note  on  that  verse.  Here,  as  there,  readiness 
to  suffer  martyrdom  must  be  meant. 

28.  which  of  you,  &c.  Observe  here  an  instance  of  our  Lord's 
frequent  appeals  to  what  w^as  customary  and  reasonable.  Para- 
bolic language  of  this  sort  alwaj's  includes  an  argument.  Jesus 
is  asking  for  just  such  sensible  conduct  in  those  who  wish  to 
be  his  disciples  as  anybody  would  follow  in  worldly  affairs. 


296  ST.  LUKE   14.  29-34 

a   tower,  doth  not  first  sit  down  and  count  the  cost, 

29  whether  he  have  zvherewith  to  complete  it  ?  Lest  haply, 
when  he  hath  laid  a  foundation,  and  is  not  able  to  finish, 

30  all  that  behold  begin  to  mock  him,  saying.  This  man 

31  began  to  build,  and  was  not  able  to  finish.  Or  what 
king,  as  he  goeth  to  encounter  another  king  in  war,  will 
not  sit  down  first  and  take  counsel  whether  he  is  able 
with  ten  thousand  to  meet  him  that  cometh  against  him 

32  with  twenty  thousand?  Or  else,  while  the  other  is  yet 
a  great  way  off,  he  sendeth  an  ambassage,  and  asketh 

33  conditions  of  peace.  So  therefore  whosoever  he  be  of 
you  that  renounceth  not  all  that  he  hath,  he  cannot  be 

34  my  disciple.      Salt  therefore  is  good :   but  if  even  the 

to  13111161  a  tower.     Pilate  had  begun  an  aqueduct,  and  had 
been  compelled  to  desist  for  want  of  means  to  complete  it. 

31.  wliat  king',  &c.  Herod  the  tetrarch  had  been  attacked 
by  Aretas,  an  Arabian  king  or  '  ethnarch,'  for  divorcing  his  first 
wife,  who  v.as  a  daughter  of  this  king,  in  favour  of  Herodias. 
with  the  result  that  his  army  was  destroyed  (see  Josephus, 
Ant.  xviii.  5.  i).  Complaint  has  been  made  of  the  Gospel 
references  to  'kings'  while  the  Roman  Empire  was  everywhere 
dominant,  as  either  unhistorical  or  indicative  of  ignorant  rusticity. 
This  is  unreasonable.  Popularly  the  local  princes  were  known 
as  kings.  Josephus  calls  Aretas  'the  king  of  Arabia  Petrea.' 
Probably  our  Lord  does  not  intend  the  details  of  this  picture 
to  be  interpreted  allegorically.  There  is  no  room  in  the  Christian 
scheme  for  anything  analogous  to  a  war  of  kings.  Jesus  does 
not  here  follow  his  custom  in  introducing  parables  of  close 
similitude  b}'  saying,  '  The  kingdom  of  God  is  like,'  &c.  He  asks 
the  two  questions  to  establish  one  point — the  folly  of  embarking 
on  a  great  enterprise  without  first  counting  the  cost. 

33.  It  has  been  said  that  this  verse  involves  the  actual  giving 
up  of  all  propert3\  So,  as  it  is  only  in  the  third  Gospel,  it  has 
been  taken  as  a  sign  of  Luke's  '  Ebionite '  views,  his  ideas  of  the 
religious  duty  of  povert3'.  But  verse  26  forbids  this  inference. 
Ever3'thing  is  to  be  renounced  in  the  sense  in  which  the  fj^mily  is 
to  be  hated,  i.  e.  everything  is  to  be  secondary  to  Christ,  ready  to 
be  given  up  when  fidelity  to  him  involves  the  actual  surrender  of 
the  property,  and  meanwhile  held  for  him  and  disposed  of  as  he 
wills. 

34.  Salt  therefore  is  erood,  &c.    This  saying  is  in  the  Sermon 


ST.  LUKE   14.  35—15.  2  297 

salt  have  lost  its  savour,  wherewith  shall  it  be  seasoned  ? 
It  is  fit  neither  for  the  land  nor  for  the  dunghill :  7ne7i  35 
cast  it  out.     He  that  hath  ears  to  hear,  let  him  hear. 

Now  all  the  publicans  and  sinners  were  drawing  near  15 
unto  him  for  to  hear  him.     And  both  the  Pharisees  and    a 
the  scribes  murmured,  saying,  This  man  receiveth  sinners, 
and  eateth  with  them. 


on  the  Mount  at  Matthew  v.  13  ;  and  also  in  a  briefer  form  in 
Mark  ix.  50.  The  salt  commonly  used  in  Palestine  comes  from 
Jebel-Usdttm  by  the  Dead  Sea.  Thompson,  in  The  Land  and  the 
Book  (p.  38),  referring  to  some  salt  brought  to  Lady  Stanhope's 
village  from  Cyprus,  which  was  kept  in  cottages  with  earthen 
floors  till  it  was  spoilt,  adds  :  '  I  saw  large  quantities  of  it  literally 
thrown  into  the  street,  to  be  trodden  under  foot  of  men  and 
beasts.'  Of  course  this  could  not  be  pure  salt  (chloride  of  sodium), 
which  cannot  lose  its  savour.  The  spoilt  salt  must  have  contained 
other  earthy  ingredients  from  which  the  genuine  salt  might  be 
washed  out. 

35.  neither  fit  for  tlie  land,  &c.  :  to  be  used  as  manure. 
Thus  gardeners  use  it  for  asparagus  beds,  &c. 

If  Luke  has  given  this  saying  in  its  right  connexion,  the  savour 
must  mean  the  spirit  of  self-renunciation,  which  when  it  is 
missing  leaves  the  Christian  character  insipid  and  worthless. 
A  self-indulgent  Christian  is  salt  without  savour. 

XV.  1-7.  The  lost  sheep.  The  publicans  and  sinners  are  all 
attracted  to  Jesus.  The  Pharisees  and  scribes  complain  of  his 
associating  with  them.  In  answer  to  this  criticism  Jesus  gives  the 
three  beautiful  parables  that  illustrate  God's  joy  at  the  recovery 
of  the  lost.  First  comes  the  parable  of  the  Lost  Sheep.  Anybody'- 
who  had  lost  one  out  of  a  hundred  sheep  would  leave  the  others 
to  seek  it,  and  when  he  had  found  it  make  a  great  rejoicing.  Such 
is  God's  joy  at  the  recovery  of  a  lost  soul.  This  parable  is  also  in 
Matthew  xviii.  12-14. 

1.  all:  a  favourite  word  with  Luke.     He  loves  the  universal. 
publicans.     See  note  on  iii.  12. 

were  drawing-  near.  This  seems  to  mean  that  all  the  people 
of  the  classes  just  mentioned  were  in  the  habit  of  flocking  about 
Jesus  wherever  he  went.  But  the  movement  appears  to  have  been 
growing.     These  people  were  more  and  more  attracted  to  him. 

2.  receiveth:  welcomes,  or  entertains.  Paul  uses  the  word  in 
recommending  a  welcome  for  Phoebe  (Rom.  xvi.  2\  and  Epaphro- 
ditus  fPhil.  ii.  29''. 


298  ST.  LUKE  15.  3-7 

3,  4  And  he  spake  unto  them  this  parable,  saying,  What 
man  of  you,  having  a  hundred  sheep,  and  having  lost 
one  of  them,  doth  not  leave  the  ninety  and  nine  in  the 
wilderness,  and  go  after  that  which  is  lost,  until  he  find 

5  it  ?     And  when  he  hath  found  it,  he  layeth  it  on  his 

6  shoulders,  rejoicing.  And  when  he  cometh  home,  he 
calleth  together  his  friends  and  his  neighbours,  saying 
unto  them,  Rejoice  with  me,  for  I  have  found  my  sheep 

7  which  was  lost.  I  say  unto  you,  that  even  so  there 
shall  be  joy  in  heaven  over  one  sinner  that  repenteth, 

4.  Wliat  man  of  you.  Jesus  is  only  appealing  to  what  is 
customary  because  universally  recognized  as  reasonable.  He 
wishes  to  shew  that  his  action  is  of  the  same  kind,  and  therefore 
at  least  equally  reasonable.  He  is  only  doing  for  souls  what  any 
man  among  them  would  do  for  his  sheep. 

one  of  them :  only  one  out  of  a  hundred  ;  yet  the  greatest 
concern  is  felt  for  that  one. 

in  the  wilderness :  the  usual  summer  pasturage,  not  the 
desert.  They  are  not  in  any  special  danger  there.  But  the  point 
of  the  parable  is  not  in  the  neglect  of  the  ninety-nine.  The 
leaving  them  is  only  mentioned  to  emphasize  the  importance  of 
the  search  for  the  one. 

until  lie  find  it.  This  is  stronger  than  Matthew's  version  :  '  if 
so  be  he  find  it,'  in  accordance  with  Luke's  warmer  evangelic 
enthusiasm.     The  search  is  to  be  continued  until  it  is  successful. 

5.  layeth  it  on  his  shoulders:  indicative  of  the  great  trouble 
to  which  the  man  will  put  himself.  This  may  be  illustrated  by 
the  incident  of  '  Jan  Ridd  '  in  Lorna  Doone  rescuing  his  sheep  from 
the  snowdrift  and  carrying  them  home,  but  two  at  a  time. 

Dr.  Edersheim  gives  a  story  from  the  Talmud  of  how  Moses, 
while  tending  Jethro's  flock,  went  after  a  straying  lamb,  and 
carried  it  back  on  his  shoulders.  '  Then  God  said,  because  he 
had  shewn  pity  to  a  man's  sheep,  he  would  give  him  his  own 
sheep  Israel  to  feed.' 

rejoicing'.  This  is  especially  significant  in  all  three  parables. 
It  is  Christ's  answer  to  the  chill  indifference  of  Pharisaism  and 
its  sour  cynicism. 

6.  calleth  tog-ether.  The  man's  delight  is  so  great  that  he  must 
give  an  entertainment  to  celebrate  it.  This  is  not  in  Matthew.  It 
affords  us  a  charming  picture  of  simple  village  life.  But  it  also 
further  emphasizes  God's  gladness  at  the  recovery  of  one  lost  soul. 

7.  repenteth.     This   is   significant.      The    Pharisees    had    not 


ST.  LUKE    15.  8-10  299 

more  than  over  ninety  and  nine  righteous  persons,  which 
need  no  repentance. 

Or  what  woman  having  ten  pieces  of  silver,  if  she  lose   8 
one  piece,  doth  not  light  a  lamp,  and  sweep  the  house, 
and  seek  diligently  until  she  find  it?     And  when  she   9 
hath    found   it,    she   calleth   together    her   friends   and 
neighbours,  saying,  Rejoice  with  me,  for  I  have  found 
the  piece  which  I  had  lost.     Even  so,  I  say  unto  you,  10 
there  is  joy  in  the  presence  of  the  angels  of  God  over 
one  sinner  that  repenteth. 


perceived   that   in   receiving   sinners  Jesus  was  receiving   peni- 
tents. 

XV.  8-10.  The  lost  piece  of  silver.  Jesus  gives  a  second  parable 
to  illustrate  the  same  lesson.  The  first  was  pastoral,  this  is 
domestic,  like  the  domestic  parable  of  the  Leaven  following  the 
agricultural  parable  of  the  Mustard  Seed.  Any  woman  who  lost 
one  often  small  silver  coins  would  have  a  great  hunt  for  it  if  need 
be,  and  when  she  found  it  would  make  a  great  rejoicing.  Such 
is  the  joy  among  the  angels  when  one  sinner  repents.  This 
parable  is  only  in  Luke. 

8.  wliat  woman :  the  same  form  of  expression  that  was  used 
for  introducing  the  previous  parable,  except  that  Jesus  does  not 
add  '  of  you '  here,  because  there  were  no  women  among  the 
scribes  and  Pharisees  who  were  immediately  addressed,  though, 
we  may  be  sure,  not  to  the  exclusion  of  other  hearers  for  such 
teaching  as  this.     Jesus  is  again  appealing  to  what  is  customary 

d  reasonable  for  his  justification  of  his  treatment  of  people  of 
bad  repute. 

ten  pieces  of  silver.  The  coin  named  here  is  the  Greek 
silver  drachma,  worth  about  eight  pence.  It  is  mentioned 
nowhere  else  in  the  N.  T,  ;  in  all  other  cases  we  have  the 
equivalent  Roman  coin,  the  denarius.  Girls  and  women  in  the 
East  wear  strings  of  silver  coins  hanging  from  the  head  as 
ornaments.  Probably  the  antique  Greek  coins,  which  Jesus  here 
supposes  a  woman  to  be  possessing,  were  used  in  this  way. 

light  a  lamp.  The  house  is  dark  ;  if  a  peasant's  hut,  without 
any  window. 

until  she  find  it.  Observe  again,  the  search  is  continued,  as 
in  the  case  of  the  lost  sheep,  until  it  is  successful. 

10.   joy  in  the   presence  of  the   angels  of  God:     a   fuller 


300  ST.  LUKE    15.   11-13 

12  And  he  said,  A  certain  man  had  two  sons :  and  the 
younger  of  them  said  to  his  father,  Father,  give  me  the 
portion  of  thy  substance   that  falleth  to  me.     And  he 

13  divided  unto  them  his  Hving.     And  not  many  days  after 


description  of  the  joy  in  heaven  (verse  7).  It  is  not  merely  the 
angels  rejoicing.  There  is  some  joy  which  is  found  in  their 
midst,  first  witnessed  by  them,  and  then  shared  too  we  may 
suppose.  This  must  be  the  joy  of  God  Himself  overflowing  and 
filling  heaven. 

one  sinner  that  repenteth.  This  essential  point  is  repeated. 
The  comparison  with  the  righteous  persons  with  which  the 
previous  parable  closed  is  not  repeated.  It  is  not  so  essential 
to  the  main  lesson  of  both  parables. 

XV.  11-32.  The  prodigal  son.  A  father  has  two  sons,  one  of 
whom,  demanding  and  receiving  his  share  of  the  family  property, 
leaves  his  home  for  a  distant  country',  where  he  squanders  it  all 
away  in  dissipation.  In  desperation  he  hires  himself  out  as 
a  swineherd,  and  even  then  envies  the  very  swine  their  food, 
so  hungry  is  he.  Then  he  comes  to  himself  and  resolves  to  return 
home,  confess  his  wickedness,  and  cast  himself  on  his  father's 
mercy.  This  he  does,  and  receives  a  warm-hearted  welcome  from 
his  father,  who  orders  a  feast  to  celebrate  the  joy  of  his  return. 
While  that  is  going  on,  his  elder  brother,  returning  from  his  work 
and  learning  the  meaning  of  the  unexpected  festivities,  falls  into 
a  rage  of  jealousy,  for  which  his  father  expostulates  with  him 
affectionately. 

This  most  beautiful  and  precious  of  all  the  parables  is  only 
found  in  Luke.  It  enlarges  on  the  lessons  of  the  two  previous 
parables  with  the  addition  of  many  new  features.  Thus  it  is 
more  like  a  complete  allegory  than  any  other  of  our  Lord's 
parables.  Jtjs  important  not  to  lose  sight  of  its  main  lesson — 
the  joy  of  restoring  the  lost,  as  that  lesson  is  paramount  in  all 
three  parables.  But  other  very  important  lessons  are  also 
evidently  intended  to  be  gathered  from  this  richly  significant 
story.  The  parable  is  naturally  divided  into  two  parts:  (i) 
the  younger  son,  representing  the  'sinners'  in  their  guilt, 
penitence,  and  restoration  (11-24)  !  (2)  the  elder  son,  representing 
the  Pharisees  in  their  selfish  cynicism  (25-32). 

H.  A  certain  man.  Jesus  now  drops  the  form  'What  man 
of  you  ?  *  '  What  woman  ? '  that  we  had  in  the  two  previous 
parables.  It  is  not  to  be  assumed  that  every  father  would  act 
like  the  father  in  this  parable.  God  is  not  simply  a  father.  He 
is  the  kindest  of  fathers.     Still  the  indefinite  phrase  *  A  certain 


ST.  LUKE   15.  u-i6  301 

the  younger  son   gathered   all   together,  and   took   his 
journey  into  a  far  country  ;  and  there  he  wasted  his  sub- 
stance with  riotous  living.     And  when  he  had  spent  all,  14 
there  arose  a  mighty  famine  in  that  country  ;  and  he  began 
to  be  in  want.     And  he  went  and  joined  himself  to  one  15 
of  the  citizens  of  that  country  ;  and  he  sent  him  into  his 
fields  to  feed   swine.     And   he  would  fain   have   been  16 
filled  with  the  husks  that  the  swine  did  eat :  and  no  man 


man '  does  not  suggest  any  very  exceptional  character.     It  is  to 
the  instincts  of  fatherhood  that  Jesus  appeals. 

12.  the  younger:  therefore  second  in  position  to  his  brother. 
Such  a  place  might  be  assigned  to  publicans  and  all  Jews  other 
than  the  Pharisees  who  claimed  the  first  place  in  Israel  for  them- 
selves. This  makes  the  prodigal's  demand  the  more  unseemly, 
and  his  royal  welcome  back  the  more  gracious  on  his  father's 
part. 

give  me :  not  an  unheard-of  demand  in  the  East.  It  is  said 
that  '  in  some  provinces  of  India,  as  soon  as  the  younger  son 
reaches  manhood,  any  of  the  sons  can  demand  a  division  of  the 
property'  (A.  Wright,  St.  Luke,  p.  139). 

the  portion :  half  the  elder  son's  portion,  therefore  one-third 
of  his  father's  estate. 

divided  unto  them.  In  justice  to  his  elder  son  the  father 
gives  him  his  portion  also,  but  living  still  at  home  he  does  not  take 
it  away.     He  and  his  father  would  now  live  as  partners. 

13.  not  many  days  after :  a  deliberate  design  quickly 
executed. 

g^athered  all  together :  selling  land  or  jewels  and  calling 
in  loans.  He  will  sweep  all  in.  The  greed  of  his  conduct  is 
apparent. 

a  far  country.  For  very  shame  he  cannot  run  his  riotous 
course  near  his  old  home.  Paul  traces  back  the  development  of 
human  wickedness  to  neglect  of  God  as  its  first  step  (Rom.  i.  21). 
Having  begun  by  abandoning  God,  men  next  plunge  into  vice  and 
all  kinds  of  sin. 

15.  joined  himself  to  one  of  the  citizens.  This  has  been 
regarded  as  representing  the  action  of  Jews  in  becoming  publicans 
under  the  Roman  government.  But  we  must  be  cautious  in 
discovering  hidden  meanings  in  the  subsidiary  details. 

to  feed  swine :  regarded  by  the  Jew  as  an  odious  task' 
since  swine  were  peculiarly  unclean  in  his  estimation. 

16.  the  husks:  the  pods  of  the  carob-tree  {Ceratonta  Siliqua), 


302  ST.  LUKE   15.  17-20 

17  gave  unto  him.  But  when  he  came  to  himself  he  said, 
How  many  hired   servants  of  my  father's  have  bread 

18  enough  and  to  spare,  and  I  perish  here  with  hunger !  I 
will  arise  and  go  to  my  father,  and  will  say  unto  him, 
Father,  I  have  sinned  against  heaven,  and  in  thy  sight : 

19  I  am  no  more  worthy  to  be  called  thy  son  :  make  me  as 

20  one  of  thy  hired  servants.  And  he  arose,  and  came  to 
his  father.  But  while  he  was  yet  afar  off,  his  father  saw 
him,  and  was  moved  with  compassion,  and  ran,  and  fell 

which  is  common  in  Palestine.  They  are  very  sugary  in  nature, 
and  are  used  round  the  Mediterranean  for  swine. 

no  man  gave  unto  him :  not  even  any  of  the  companions 
of  his  vices,  who  had  preyed  on  his  property  as  long  as  it  lasted 

I  and  then  tossed  him  aside  Mike  a  sucked  orange.'  It  is  in  this 
destitution  that  his  father  has  pity  on  him.     God's  mercy  is  found 

\      where  man's  mercy  fails. 

^  17.  when  he  came  to  hiznself :  a  generous  phrase,  suggesting 

that  in  his  riotous  outbreak  he  was  '  beside  himself.'  His  true 
self  was  not  in  such  living.  The  sinner  in  his  fall  not  only 
forsakes  God,  he  leaves  his  real  self.  Repentance  is  a  return 
to  the  true  self. 

hired  servants :  casual  labourers,  inferior  to  the  slaves,  as 
tramps  hired  by  a  farmer  for  harvesting  are  reckoned  inferior 
to  the  men  on  the  farm  engaged  from  year  to  year. 

18.  I  will  arise,  &c. :  decision  of  will  leading  to  action— the 
proof  of  real  repentance  ;  the  language  of  regret  which  preceded 
would  have  issued  in  hopeless  remorse  without  this. 

my  father :  still  remembered  as  a  father,  the  fatherly  relation 
not  to  be  questioned  even  after  the  most  scandalous  conduct  on 
the  part  of  the  son. 

I  have  sinned:  confession  following  penitence. 

agfainst  heaven.  The  word  *  Heaven  '  was  commonly  used 
by  the  Jews  for  'God.'  The  reality  of  the  story  is  seen  in 
keeping  the  idea  of  the  father  in  human  regions.  Thus  the 
penitent  owns  his  sin  against  God  first. 

in  thy  sight :  a  change  of  phrase.  The  sin  was  directly  an 
ofience  against  God,  at  the  same  time  it  was  grievous  in  his 
father's  eyes. 

19.  This  verse  illustrates  the  self-humiliation  of  the  penitent. 
It  is  not  enough  to  regret  the  past  and  own  its  guilt.  The 
penitent  must  humble  himself. 

20.  while  he  was  yet  afar  off,  &c.    The  idea  is  that  his  father 


ST.  LUKE   15.  21-25  303 

on  his  neck,  and  kissed  him.      And  the  son  said  unto  21 
him,  Father,  I  have  sinned  against  heaven,  and  in  thy 
sight :  I  am  no  more  worthy  to  be  called  thy  son.     But  22 
the  father  said  to  his  servants.  Bring  forth  quickly  the 
best  robe,  and  put  it  on  him  ;   and  put  a  ring  on  his 
hand,  and  shoes  on  his  feet :  and  bring  the  fatted  calf,  23 
and  kill  it,  and  let  us  eat,  and  make  merry  :  for  this  my  24 
son  was  dead,  and  is  alive  again  ;   he  was  lost,  and  is 
found.     And  they  began  to  be  merry.     Now  his  elder  25 
son  was  in  the  field :  and  as  he  came  and  drew  nigh  to 

was  looking  for  him  and  able  to  recognize  him  at  a  distance,  1 
even  in  rags.  It  illustrates  God's  attitude  as  'waiting  to  be  '* 
gracious.' 

kissed:  a  strong  Greek  word  really  meaning  'kissed  much,' 
with  warmth  and  depth  of  feeling. 

21.  The  addition,  *  Make  me  as  one  of  thy  hired  servants,'  is  in 
the  best  MSS.,  but  not  in  the  most  numerous  MSS.  and  versions. 
It  might  easily  have  come  in  from  verse  19.  Without  it  the  son 
does  not  finish  his  intended  speech,  either  because  he  sees  it  is 
needless  after  such  a  welcome  as  he  has  received,  or  because  his 
father  interrupts  him. 

22.  tlie  best  robe.  The  word  indicates  a  stately  robe,  such  as 
was  worn  on  ceremonial  occasions. 

a  ring":  probably  with  a  signet,  giving  some  authority. 
shoes :    sandals,  not  worn  by  slaves,  therefore  shewing  he 
was  free. 

23.  tlie  fatted  calf:  prepared  for  some  approaching  feast. 
Was  this  to  be  the  elder  son's  wedding  ? 

24.  my  son :  owned  as  such  by  his  father. 

was  dead,  &c  :  not  merely  a  strong  figure  for  his  being  lost 
sight  of.  What  he  was  doing  was  known  in  the  home,  as  verse 
30  shews.  His  coming  back  as  his  return  to  his  true  self  is  his 
becoming  alive  again. 

25.  Ms  elder  son.  Pfleiderer  considers  that  what  follows  is 
an  addition  of  the  evangelist's,  the  parable  closing  with  the  feast 
of  welcome  given  to  the  returned  prodigal.  But  the  introduction 
to  all  three  parables  shews  good  reason  for  this  second  part  of  the 
third  parable.  Cf.  verses  i,  2.  The  Pharisees  were  acting  like 
the  elder  brother. 

in  tlie  field.  He  had  been  working  and  was  irritable, 
perhaps  because  tired.  Moreover,  he  was  taken  by  surprise,  and 
he  had  not  been  consulted. 


304  ST.  LUKE    15.  26-32 

36  the  house,  he  heard  music  and  dancing.  And  he  called 
to  him  one  of  the  servants,  and    inquired  what  these 

27  things  might  be.  And  he  said  unto  him,  Thy  brother  is 
come  ;  and  thy  father  hath  killed  the  fatted  calf,  because 

^8  he  hath  received  him  safe  and  sound.  But  he  was 
angry,  and  would  not  go  in :  and  his  father  came  out, 

29  and  intreated  him.  But  he  answered  and  said  to  his 
father,  Lo,  these  many  years  do  I  serve  thee,  and  I  never 
transgressed  a  commandment  of  thine  :  and  yet  thou 
never  gavest  me  a  kid,  that  I  might  make  merry  with  my 

30  friends  :  but  when  this  thy  son  came,  which  hath  devoured 
thy  living  with  harlots,  thou  killedst  for  him  the  fatted 

31  calf.     And  he  said  unto  him.  Son,  thou  art  ever  with  me, 

32  and  all  that  is  mine  is  thine.     But  it  was  meet  to  make 


28.  intreated  hiiu.  The  verb  is  in  the  imperfect,  denoting 
continuous  action.  His  father  was  some  time  intreating  him. 
There  is  a  gospel  even  for  the  Pharisee.  The  prodigal  returns  of 
his  own  accord.  His  brother  is  intreated  continuously  and  in  vain, 
at  all  events  at  first. 

29.  never  transgressed.  He  is  self-satisfied.  Nor  is  any 
previous  fault  of  his  mentioned.  Compared  with  his  brother  he 
is  virtuous. 

a  kid  :  of  less  value  than  the  fatted  calf. 

with  my  friends:  not  with  his  father.  He  has  his  own 
friends.  Really  then  he  too  has  drifted  away  from  his  father, 
though  living  in  the  home. 

30.  this  thy  son :  contemptuously  uttered.  He  will  not  own 
the  brotherly  relation. 

with  harlots :  not  mentioned  in  the  narrative,  a  coarse 
remark  of  the  man  who  would  make  the  worst  of  his  brother. 

31.  Son:  rather  *  Chil,d,,'_affectionately  uttered.  The  father 
loves  the  elder  son.  It  is  unjust  therefore  to  accuse  him  of 
favouritism. 

all  that  is  mine  is  thine.  The  father  had  given  him  his  share, 
the  two-thirds  left  after  his  brother  had  taken  his  portion.  Cf. 
note  on  verse  12. 

32.  meet  to  make  merry.  This  joy  is  becoming.  The  music 
and  dancing  are  not  out  of  place.  The  penitent  is  not  to  be 
received  with  gloom,  but  with  rejoicing. 


ST.  LUKE  16.   T-4  305 

merry  and  be  glad :  for  this  thy  brother  was  dead,  and 
is  alive  again  ;  and  was  lost,  and  is  found. 

And  he  said  also  unto  the  disciples,  There  was  a  cer-  iq 
tain  rich  man,  which  had  a  steward  ;  and  the  same  was 
accused  unto  him  that  he  was  wasting  his  goods.     And    2 
he  called  him,  and  said  unto  him.  What  is  this  that  I 
hear  of  thee  ?  render  the  account  of  thy  stewardship ;  for 
thou  canst  be  no  longer  steward.     And  the  steward  said    3 
within  himself,  What  shall  I  do,  seeing   that    my  lord 
taketh  away   the   stewardship   from  me  ?      I   have   not 
strength  to  dig ;  to  beg  I  am  ashamed.     I  am  resolved    4 

thy  brother :  a  gentle  reminder.  If  the  fatherly  relation 
remains,  so  does  the  brotherly,  ^ 

The  parable  is  silent  as  to  the  effect  of  this  second  appeal.  It 
is  for  the  Pharisees  themselves  to  determine  what  that  shall  be. 

xvi.  1-13.  The  wise  steward.  Addressing  his  disciples,  Jesus 
gives  them  a  parable  about  a  rich  man  who  calls  his  steward  to 
account  and  then  dismisses  him.  This  man,  not  knowing  where  to 
turn  for  a  livelihood,  reduces  the  amounts  of  his  emploj'^er's  tenants' 
debts  on  their  bills,  and  thus  secures  their  friendship.  His  lord, 
hearing  of  this,  commends  him  for  so  doing.  Earthly  property 
should  be  so  used  as  to  secure  friendships  that  will  outlast  this 
life  and  be  of  avail  in  the  future  life.  The  amount  of  fidelity 
shewn  in  small  things  is  the  sign  of  what  will  be  shewn  in  great. 
It  is  impossible  to  serve  both  God  and  mammon.  The  parable 
of  the  Steward  and  its  lesson  are  only  in  Luke.  The  saying 
about  not  serving  two  masters  is  also  in  Matthew  (vi.  24)  as 
part  of  the  Sermon  on  the  Mount. 

1.  unto  the  disciples.  This  was  not  said  of  the  previous 
parables.  The  stewardship  is  especially  the  function  of  Christ's 
followers,  to  whom  therefore  the  lesson  about  that  subject 
especially  applies. 

a  steward.  This  man  is  in  a  higher  position  than  the  house- 
steward  described  in  xii.  42  ;  he  is  a  bailiff  or  estate  agent,  like  the 
Scotch  '  factor ' ;  and  he  is  not  a  slave,  as  he  is  liable  to  dismissal. 

2.  render  the  account:  the  proper  account  that  should  be 
given  periodically.  It  would  seem  that  the  owner  had  not  asked 
for  this  before.  We  may  compare  his  position  with  Joseph's  in 
the  house  of  Potiphar,  who  *  left  all  that  he  had  in  Joseph's  hand  ; 
and  he  knew  not  aught  that  was  with  him,  save  the  bread  which 
he  did  eat '  (Gen.  xxxix.  6). 


3o6  ST.   LUKE   16.  5-8 

what  to  do,  that,  when  I  am  put  out  of  the  stewardship, 

5  they  may  receive  me  into  their  houses.  And  caUing  to 
him  each  one  of  his  lord's  debtors,  he  said  to  the  first, 

6  How  much  owest  thou  unto  my  lord?  And  he  said, 
A  hundred  measures  of  oil.  And  he  said  unto  him, 
Take  thy  bond,  and  sit  down  quickly  and    write  fifty. 

7  Then  said  he  to  another,  And  how  much  owest  thou  ? 
And  he  said,  A  hundred  measures  of  wheat.     He  saith 

8  unto  him,  Take  thy  bond,  and  write  fourscore.  And  his 
lord  commended  the  unrighteous  steward  because  he 
had  done  wisely  :  for  the  sons  of  this  world  are  for  their 

4.  they  luay  receive  me.  The  people  referred  to  have  not  yet 
been  mentioned.  The  following  verses  shew  that  they  are  the 
debtors.  He  will  so  treat  these  people  that  they  will  open  their 
houses  to  him.     Thus  he  will  be  provided  for. 

5.  debtors:  probably  tenants  in  arrears  with  their  rent,  which 
was  paid  in  kind. 

6.  measures  of  oil.  The  measure  here  is  the  Hebrew  bath^ 
containing  from  eight  to  nine  gallons.  Olive  oil  was  one  of  the 
principal  products  of  Palestine. 

tliy  bond :  lit.  '  thy  writings,'  documents  containing  the  terms 
of  the  tenancy,  and  perhaps  also  what  rent  was  paid  and  what 
was  still  due. 

7.  measures  of  wheat.  The  measure  here  is  the  Hebrew  cor, 
containing  about  ten  bushels. 

8.  Ms  lord:  i.e.  the  rich  man  of  verse  i. 

commended.  It  is  important  to  bear  this  in  mind  when 
attempting  to  interpret  the  parable. 

the  unrighteous  steward :  lit.  '  the  steward  of  unrighteous- 
ness,' a  common  Hebrew  idiom  using  the  genitive  of  an  abstract 
noun  in  the  sense  of  an  adjective.  The  unrighteousness  is  a 
general  characteristic,  and  applies  to  the  primary  charge  of 
'wasting'  the  property  (verse  i )  quite  as  much  as  to  the  dealings 
with  the  debtors,  and  possibly  not  to  the  latter  at  all. 

because  he  had  done  wisely.  This  must  refer  to  the 
transactions  with  the  debtors,  and  therefore  it  makes  impossible 
the  suggestion  that  the  landowner  praised  his  steward  in  ignorance 
of  what  had  occurred.  It  is  to  be  observed  that  the  man's  wisdom 
is  commended,  not  his  honesty. 

the  sons  of  this  world :  lit.  '  of  this  age.'  A  Hebraism 
meaning  the  men  of  the  world  as  the  world  now  is.     The  phrase 


ST.  LUKE    16.  9  307 

own  generation  wiser  than  the  sons  of  the  h'ght.     And  9 
I  say  unto  you,  Make  to  yourselves  friends  by  means  of 
the  mammon  of  unrighteousness ;  that,  when  it  shall  fail, 

'this  age'  was  commonly  used  for  the  present  corrupt  and  evil 
time  in  contrast  with  'the  age  to  come,'  i.e.  the  age  of  the 
Messiah,  when  the  kingdom  of  God  is  to  be  set  up  and  a  better 
state  of  society  to  prevail. 

for  their  own  g'eneration :  i.  e.  as  far  as  their  present  life 
among  their  contemporaries  is  concerned.  Their  wisdom  extends 
no  farther. 

the  sons  of  the  light :  another  Hebraism  with  the  genitive  of 
the  noun  for  an  adjective,  meaning  'enhghtened  people,'  those 
who  have  received  the  light  of  the  new  age.  These  people  do 
not  shew  the  same  amount  of  wisdom  in  the  great  matters  of  the 
kingdom  of  God  that  men  of  the  world  manifest  in  secular  affairs. 
The  rebuke  implies  that  they  ought  to  shew  more,  because  these 
matters  are  more  important,  and  because  the  'light'  they  have 
received  should  have  made  them  exceptionally  wise. 

This  parable  is  most  difficult  of  interpretation,  and  it  has  been 
explained  in  a  great  variety  of  ways.  The  attempt  to  give 
allegorical  meanings  to  all  the  persons  and  actions  contained  in  it 
has  led  to  hopeless  confusion.  If  such  meanings  are  there,  we  have 
no  certainty  about  them.  Under  these  circumstances  it  is  wiser 
to  be  content  with  the  main  lesson — the  commendation  of  practical 
wisdom,  especially  in  so  dealing  with  present  secular  affairs  that 
we  may  win  friends  whose  friendship  shall  last  to  eternity.  The 
character  of  the  steward's  action  has  been  defended  on  the 
supposition  that  he  had  been  previously  rack-renting  the  tenants, 
and  pocketing  the  difference  between  the  just  rent  and  his 
exorbitant  exactions.  Now  he  reduces  the  rent  to  a  reasonable 
amount,  and  this  involves  no  loss  to  his  lord,  while  he  ends  his 
own  embezzlements.  That  is  possible.  But  there  is  no  indication 
of  it  in  the  parable.  Mr.  Latham  holds  that  the  steward  had 
been  over- scrupulous  in  studying  the  interests  of  his  employer, 
to  the  neglect  of  the  rights  of  the  tenants  whom  he  ground 
down  cruelly,  and  that  the  parable  is  a  warning  to  preachers 
and  teachers  against  that  unwise  zeal  for  God  which  shuts  out 
kindness  to  man  and  exacts  too  much  in  its  requirements.  Then 
h  altering  of  the  documents  is  an  adoption  of  greater  mildness 
in  Christian  teaching  (see  Pastor  Pastorum,  pp.  386-98).  But 
it  is  safer  to  keep  to  the  one  expressed  lesson  in  the  commendation 
of  wisdom,  apart  from  any  reference  to  character. 

9.  mammon :  riches,  a  Hebrew  name  for  earthly  property. 

of  uurig-hteousness :  so  called  because  so  often  the  instru- 
ment of  sin.     Cf.  I  Timothy  vi.  10. 

X     2 


13 


3o8  ST.  LUKE   16.  10-13 

10  they  may  receive  you  into  the  eternal  tabernacles.  He 
that  is  faithful  in  a  very  little  is  faithful  also  in  much  : 
and  he  that  is  unrighteous  in  a  very  little  is  unrighteous 

11  also  in  much.  If  therefore  ye  have  not  been  faithful  in 
the  unrighteous  mammon,  who  will  commit  to  your  trust 

12  the  true  riches  ?  And  if  ye  have  not  been  faithful  in  that 
which  is  another's,  who  will  give  you  that  which  is  your 
own  ?  No  servant  can  serve  two  masters  :  for  either  he 
will  hate  the  one,  and  love  the  other;  or  else  he  will 
hold  to  one,  and  despise  the  other.  Ye  cannot  serve 
God  and  mammon. 


tlie  eternal  tabernacles.  The  article  'the'  must  point  to 
heaven  as  the  home  of  eternal  life.  The  idea  of  the  verse  seems 
to  be  this  :  So  use  earthly  property  as  to  win  friendships  which 
shall  outlast  the  property  and  endure  to  the  future  life,  where  the 
money  that  is  only  spent  selfishly  is  no  longer  of  service.  This 
conduct  is  the  opposite  to  that  of 'the  rich  fool'  (xii.  16-21)  and 
that  of  Dives,  who  makes  no  friend  of  Lazarus  with  his  money  on 
earth  to  be  for  his  comfort  after  death  (xvi.  19-31').  The  word 
*  eternal '  is  emphatically  introduced,  as  pointing  to  more  than  the 
temporary  shelter  the  debtors  gave  the  steward. 

10.  faithful :  a  new  idea,  not  directly  arising  out  of  the  parable, 
in  which  wisdom,  not  fidelity,  was  commended  ;  but  it  is  associated 
with  the  subject  of  property  and  its  responsibilities. 

11.  tinrigliteous  mariimon:  the  same  as  'the  mammon  of  un- 
righteousness'  in  verse  9.  Money  is  so  often  an  instrument  of 
sin  that  it  is  pictured  as  itself  tainted  with  sin.  The  meaning 
of  the  verse  is  that  if  people  abuse  the  lower  trust  of  earthly 
property,  they  will  not  have  committed  to  them  the  higher  trust 
of  the  things  of  the  kingdom  of  God. 

12.  tliat  wMcli  is  another's:  a  return  to  the  idea  of  steward- 
ship, connected  with  the  moral  character  of  the  steward,  not  his 
wisdom,  which  was  the  primary  thought  in  the  parable.  People 
who  have  money  are  God's  stewards.  If  they  are  not  faithful 
to  their  trust  they  will  not  have  what  will  be  really  their  own — 
the  treasures  of  the  kingdom.  The  treasure  hid  in  the  field  and 
the  pearl  of  great  price  (Matt.  xiii.  44-46)  illustrate  this  thought 
of  the  kingdom  as  a  valuable  possession. 

13.  servant:  lit.  'house-servant.' 

can  .  .  .  cannot.  The  case  is  impossible.  It  is  not  merely 
the  idea  of  what  is  unadvisable.     We  may  turn  it  about  and  say 


ST.  LUKE   16.   14-16  309 

And  the  Pharisees,  who  were  lovers  of  money,  heard  14 
all  these  things  ;  and  they  scoffed  at  him.     And  he  said  15 
unto  them,  Ye   are  they  that  justify  yourselves   in  the 
sight  of  men;  but  God  knoweth  your  hearts:  for  that 
which  is  exalted  among  men  is  an  abomination  in  the 
sight  of  God.     The  law  and   the   prophets    were  until  16 
John  :  from  that  time  the  gospel  of  the  kingdom  of  God 
is  preached,  and  every  man   entereth  violently  into   it. 

conversely,   He  who   serves   God  is  thereby  liberated   from   the 
sordid  slavery  of  mammon. 

xvi,  14-18.  The  self-justificaiion  of  the  Pharisees  exposed.  The 
Pharisees,  being  lovers  of  money,  scoff  at  this  teaching.  Jesus 
reminds  them  that  God  sees  through  the  pretences  that  may  serve 
among  men.  People  are  now  for  taking  the  kingdom  of  God  by 
storm.  The  law  cannot  fail.  Re-marriage  after  wilful  divorce  is 
adultery. 

14.  who  were  lovers  of  money :  rather  '  being  lovers  of 
money.'  It  is  not  that  there  are  some  avaricious  Pharisees,  but 
that  the  Pharisees  as  a  class  are  money  lovers. 

15.  justify  yourselves  in  the  sight  of  men.  This  was  the  aim 
of  the  Pharisees;  and  it  succeeded,  but  its  limited  range  is  to  be 
observed.  They  scarcely  seemed  to  care  to  consider  whether 
they  were  justified  in  the  sight  of  God. 

an  abomination :  a  strong  word,  primarily  meaning  a  thing    " 
of  foul  stench.     It  was  used  in  Daniel  (xi.  31)  of  the  profanation 
of  the  temple  by  Antiochus  Epiphanes,  and  again  with  an  allusion 
to  this  O.  T.  passage  by  Christ  for  the  defiling  presence  of  the 
heathen  invader  whose  coming  he  predicted  (Mark  xiii.  14). 

16.  The  law  and  the  prophets :  the  two  branches  of  the  former 
dispensation.  The  phrase  is  also  used  for  the  O.  T,  as  describing 
its  two  principal  parts.  The  third,  '■  the  writing,'  was  held  to  be 
less  important.  It  seems  that  there  was  a  time  when  the  Hebrew 
canon  contained  only  the  law  and  the  prophets. 

until  John :  plainly  implying  that  the  law  and  the  prophets 
are  no  longer  the  supreme  authorities,  and  must  give  place  to  the 
Gospel. 

every  man  entereth  violently.  This  saying  is  given  more 
fully  in  Matthew  xi.  12,  where  Jesus  says  :  'From  the  days  of  John 
the  Baptist  until  now  the  kingdom  of  heaven  suffereth  violence, 
and  men  of  violence  take  it  by  force.'  This  is  often  taken  as 
indicating  great  eagerness  on  the  part  of  the  people  to  enter  the 
kingdom  as  it  was  preached  by  Jesus  Christ.     But  the  language 


3IO  ST.  LUKE   16.  17-20 

17  But  it  is  easier  for  heaven  and  earth  to  pass  away,  than 

18  for  one  tittle  of  the  law  to  fall.  Every  one  that  putteth 
away  his  wife,  and  marrieth  another,  committeth  adultery  : 
and  he  that  marrieth  one  that  is  put  away  from  a  husband 
committeth  adultery. 

19  Now  there  was  a  certain  rich  man,  and  he  was  clothed 
in  purple  and  fine  linen,  faring  sumptuously  every  day : 

20  and  a  certain  beggar  named  Lazarus  was  laid  at  his  gate, 

is  too  strong.  It  rather  points  to  people  being  unwilling  to  enter 
by  the  door,  and  trying  to  force  themselves  in  some  other  v/ay, 
as  in  the  action  of  the  Pharisees  who  demand  the  status  of  God's 
elect  for  themselves  on  their  own  conditions. 

17.  This  verse  seems  out  of  any  connexion  with  what  precedes, 
except  that  there  has  just  been  a  reference  to  the  law. 

18.  putteth  away :  a  one-sided  action  on  the  part  of  the 
husband,  who  capriciously  flings  off  the  wife  of  whom  he  is  tired 
in  order  that  he  may  marry  another  woman.  Jesus  is  alluding  to 
the  scandalous  freedom  of  divorce  allowed  in  his  time.  Hillel  is 
said  to  have  declared  that  a  man  might  divorce  his  wife  for  spoiling 
the  dinner.  A  fuller  discussion  of  the  subject  is  given  in  Matthew 
'^xix.  3-12  ,  where  our  Lord  gives  immoral  conduct  as  the  sole 
reason  for  divorce.  The  mere  '  putteth  away '  in  this  verse  does 
not  contemplate  that. 

xvi.  19-31.  The  rich  man  and  Lazarus.  Returning  to  the 
question  of  riches  and  the  use  of  it,  Jesus  gives  this  terrible 
parable  of  a  rich  man  who  has  the  best  of  things  in  this  world 
followed  by  torment  in  the  next,  and  a  beggar  who  is  wretched 
here  but  carried  to  blessedness  after  death.  The  scene  passes  to 
the  world  of  the  dead,  where  the  tortured  soul  implores  some 
relief  to  be  given  to  himself  and  warning  to  be  sent  to  his  brothers, 
but  in  vain. 

19.  a  certain  rich  man.  His  name  is  not  given,  the  popular 
title  '  Dives'  being  only  the  Latin  for  'a  rich  man.'  There  is  a 
late  tradition  that  his  name  was  Nineus. 

purple :  the  outer  cloak,  dyed  with  the  murex. 
fine    linen :     the    undergarment,    shirt    or    tunic,    made   of 
Egyptian  fax. 

faring  sumptuously:  rather  '  living  merrily  and  in  splendour.' 

20.  Lazarus :  the  Hebrew  Eleazar,  meaning  *  he  whom  God 
helps.'  This  meaning  of  the  name  may  be  our  Lord's  reason  for 
giving  it.  There  is  no  other  instance  of  a  name  appearing  in 
a  parable.     It  has  been  suggested  that  it  was  added  later,  because 


ST.  LUKE   16,  21-24  311 

full  of  sores,  and  desiring  to  be  fed  with  the  crumbs  that  21 
fell  from  the  rich  man's  table  ;  yea,  even  the  dogs  came 
and  Hcked  his  sores.     And   it    came    to  pass,  that   the  22 
beggar  died,  and  that  he  was  carried  away  by  the  angels 
into  Abraham's  bosom  :  and  the  rich  man  also  died,  and 
was  buried.     And  in  Hades  he  lifted  up  his  eyes,  being  23 
in  torments,  and  seeth  Abraham  afar  off,  and  Lazarus  in 
his  bosom.     And  he  cried  and  said.  Father  Abraham,  24 

Lazarus  of  Bethany  came  back  from  the  dead  and  had  no  influence 
in  bringing  people  to  repentance. 

was  laid  at  his  gate :  as  a  beggar ;  a  common  custom  in 
the  East. 

21.  desiring  to  be  fed:  implying  that  he  was  not  fed.  The 
heartlessness  of  the  rich  man  is  his  fatal  sin,  not  the  mere  fact 
that  he  was  rich. 

yea,  even  the  dogs:  a  further  sign  of  his  abject  misery. 
The  dogs  in  the  Fast  are  not  the  friends  of  men,  but  are  accounted 
unclean  beasts.     Lazarus  is  too  feeble  to  drive  them  off. 

22.  the  angels:  according  to  Jewish  belief.  The  imagery  is 
Jewish  throughout. 

Abrahanx's  bosom.  The  phrase  is  drawn  from  the  customs 
of  a  feast,  where  each  man  reclining  on  his  elbow  leans  on  the 
bosom  of  the  man  to  his  left.  Thus  Lazarus  is  supposed  to  be 
seated  next  to  Abraham  in  the  banquet  of  the  blessed.  The  feast 
is  a  Jewish  conception  of  Paradise. 

was  buried.  There  is  no  reference  to  angels  in  the  case 
of  the  rich  man. 

23.  Hades:  the  place  of  the  dead,  where  they  await  the  final 
judgement.  As  this  is  not  mentioned  in  the  case  of  Lazarus,  it  appears 
that  thew^ord  is  not  here  used  in  its  classic  sense  for  the  region 
where  all  the  dead  reside,  but  is  confined  to  Gehenna,  the  place  of 
torment  to  which  lost  souls  are  sent.  Hades  in  Greek  represents 
the  Hebrew  Sheol,  which  in  the  O.  T.  is  the  dim  land  of  death, 
at  first  equally  gloomy  and  hopeless  for  all  souls,  but  with  no  idea 
of  torment  attached  to  it.  Later  Jewish  writers  divided  it  into 
two  parts — Paradise,  where  the  blessed  await  a  resurrection  ; 
Gehenna,  where  the  wicked  are  tortured  in  flames,  apparently 
with  no  hope  of  a  resurrection.  In  the  Talmud,  as  in  this  parable, 
the  word  Hades  is  confined  to  Gehenna. 

afar  off:  yet  within  sight.  The  Rabbis  taught  that  Paradise 
and  Gehenna  were  near  together. 

24.  S'athei*  Abraham.  Being  a  Jew,  he  appeals  as  a  son,  but 
to  Abraham  only,  not  to  God. 


312  ST.  LUKE   16.  25-31 

have  mercy  on  me,  and  send  Lazarus,  that  he  may  dip 
the  tip  of  his  finger  in  water,  and  cool  my  tongue ;  for 

25  I  am  in  anguish  in  this  flame.  But  Abraham  said,  Son, 
remember  that  thou  in  thy  lifetime  receivedst  thy  good 
things,  and  Lazarus  in  like  manner  evil  things  :  but  now 

26  here  he  is  comforted,  and  thou  art  in  anguish.  And 
beside  all  this,  between  us  and  you  there  is  a  great  gulf 
fixed,  that  they  which  would  pass  from  hence  to  you  may 
not  be  able,  and  that  none  may  cross  over  from  thence 

27  to  us.     And   he  said,  I  pray  thee  therefore,  father,  that 

28  thou  wouldest  send  him  to  my  father's  house ;  for  I  have 
five  brethren ;  that  he  may  testify  unto  them,  lest  they 

-29  also  come  into  this  place  of  torment.  But  Abraham 
saith,  They  have  Moses  and  the  prophets  ;  let  them  hear 

30  them.     And  he  said.  Nay,  father  Abraham  :  but  if  one 

31  go  to  them  from  the  dead,  they  will  repent.  And  he 
said  unto  him.  If  they  hear  not  Moses  and  the  prophets, 

25.  Son:  lit.  '  Child.'     Abraham  is  not  harsh  in  his  reply, 
receivedst:  lit.  'receivedst  to  the  full.'     Thus  he  had  had  all 

his  portion  ;  there  was  no  more  to  look  forward  to.  All  that  this 
verse  shews  is  a  great  reversal  of  fortunes,  without  stating  the 
moral  reasons  for  it. 

26.  bsside  all  tMs :  more  correctly,  according  to  the  best 
text,  'in  all  these  things' ;  i.e.  the  gulf  divides  the  two  states  in 
all  respects,  there  is  no  intercommunication. 

a  great  gulf.     There  is  no  allusion   to  this  in  Rabbinical 
teaching. 

27.  This  request  has  been  read  as  a  sign  of  some  improvement 
of  the  selfish  man's  character. 

28.  tesfcify:  a  strong  word  meaning  'testify  earnestly  and 
thoroughly.' 

29.  Moses  aud  the  prophets  :  the  Scriptures  in  their  two  main 
divisions.  It  is  to  be  observed  that  these  O.  T.  writings  do  not 
describe  the  torments  of  the  lost,  and  scarcely  refer  to  the  future 
life  at  all.  But  they  contain  (i)  clear  teaching  on  the  right  way 
of  living,  (2)  repeated  warnings  of  punishment  for  wrong-doing. 

30.  K'ay.  A  strong  Greek  negative  is  used  here.  'No,  no!' 
exclaims  the  tormented  soul,  'that  is  not  enough.' 

31.  A  rebuke  to  the  Jewish  craving  for  signs.     Mere  marvels 


ST.  LUKE   17.   1,2  313 

neither  will  they  be  persuaded,  if  one  rise  from  the 
dead. 

And  he  said  unto  his  disciples,  It  is  impossible  but  17 
that  occasions  of  stumbling  should  come  :  but  woe  unto 
him,  through  whom  they  come !     It  were  well  for  him  if    2 
a  millstone  were  hanged  about  his  neck,  and  he  were 

do  not  produce  spiritual  conviction  or  moral  repentance.  Lazarus 
would  not  be  believed  if  Moses  and  the  prophets  are  not  believed. 
This  lesson  is  v^ell  illustrated  by  Mrs.  Oliphant's  weird  story  of 
The  Beleaguered  City. 

The  first  lesson  of  this  parable  is  evidently  a  warning  against 
confidence  in  riches,  given  in  a  revelation  of  a  complete  reversal 
of  fortunes  after  death.  The  reference  to  repentance  towards  the 
close  shews  that  this  reversal  is  not  mechanical,  a  mere  turn  of 
the  wheel  of  fortune,  but  based  on  character.  The  rich  man 
knows  that  if  his  brothers  repent  they  will  not  come  to  the  place 
of  torment.  .  Then  it  is  not  his  riches  in  itself,  but  the  character 
of  the  rich  man  that  dooms  him.  The  description  of  Lazarus  at 
his  gate  plainly  hints  at  what  the  sin  of  the  rich  man  is,  viz.  selfish 
indifference  to  his  brother's  need.  It  is  not  reasonable  to  take 
the  imagery  of  a  parable  literally  as  a  description  of  the  state  of 
the  dead.  It  is  parabolic  throughout.  Nor  is  it  reasonable  to 
suppose  that  Jesus  is  here  giving  a  revelation  concerning  the 
state  of  the-  dead.  He  uses  conventional  Jewish  imagery,  and 
adds  nothing  material  to  it. 

xvii.  1-4.  On  causing  stumbling  and  on  forgiveness.  While  it 
is  impossible  to  prevent  causes  of  stumbling  from  arising,  it  would 
be  better  for  those  who  produce  them  to  be  killed  than  to  do  so. 
A  brother  who  wrongs  us  should  be  rebuked  and  forgiven  seven 
times  a  day,  if  need  be,  supposing  he  repents. 

The  first  part  of  this  passage  is  also  in  Matthew  (xviii.  6,  7), 
where  the  order  of  the  two  verses  is  reversed,  and  in  Mark  (ix.  42); 
the  second  is  in  Matthew  (xviii.  21,  22),  but  not  in  Mark. 

1.  occasions  of  stuiublin^.  See  note  on  vii.  23.  It  is  im- 
possible to  prevent  hindrances  to  the  Christian  life  and  various 
snares  and  temptations  from  arising.  This  fact,  however,  does 
not  lessen  the  guilt  of  those  who  produce  them, 

2.  a  millstone.  Matthew  and  Mark  have  'an  ass  millstone,' 
i.  e.  not  the  small  stone  which  two  women  sat  to  turn,  but  a 
heavier  stone  turned  by  an  ass. 

one  of  these  little  ones.  The  saj'ing  is  out  of  its  context. 
In  Matthew  (xviii.  2-6)  and  Mark  (ix,  36,  37)  it  appears  that 
Jesus  had  just  been  fondling  a  child  and  commending  children  to 


314  ST.  LUKE    17.  3-5 

thrown  into  the  sea,  rather  than  that  he  should  cause 

3  one  of  these  little  ones  to  stumble.  Take  heed  to  your- 
selves :  if  thy  brother  sin,  rebuke  him  ;  and  if  he  repent, 

4  forgive  him.  And  if  he  sin  against  thee  seven  times  in 
the  day,  and  seven  times  turn  again  to  thee,  saying, 
I  repent ;  thou  shalt  forgive  him. 

5  And  the  apostles  said  unto  the   Lord,   Increase  our 

kind  treatment.  In  these  Gospels  the  warning  follows  immediately 
after  that  incident. 

3.  Take  heed  to  yourselves.  These  words  seem  to  point  back 
and  clench  the  warning  just  given.  They  end  that  subject,  but 
do  not  begin  the  next. 

thy  brother.  This  title  gives  the  motive  for  what  follows. 
We  should  not  be  harsh  because  we  are  dealing  with  a  brother. 
There  is  nothing  to  indicate  that  Jesus  limits  this  title  to  a  fellow 
disciple.  In  the  later  apostolic  period  '  brethren  '  became  the 
recognized  name  of  Christians  among  themselves,  e.  g.  '  All  the 
brethren  salute  you'  (i  Cor.  xvi.  20).  But  it  is  not  so  used  in 
the  Gospels,  except  perhaps  once  at  the  very  close,  and  then 
indefinitely:  '  Stablish  thy  brethren'  (Luke  xxii.  32).  Peter 
addressed  the  Jews  as  'Brethren  '  (Acts  ii.  29). 

sin  :  i.  e.  against  thee. 

rebuke  him :  the  first  step,  not  forbidden,  but  even 
advised. 

^  if  he  repent :  a  necessary  condition  of  all  forgiveness. 
Forgiveness  without  repentance  is  not  required,  though  of  course 
the  fact  that  malice  and  vengeance  are  not  allowed  under  any 
circumstances  goes  a  long  wa}'  in  this  direction, 

4.  seven  times :  the  Jewish  number  for  completeness.  In 
Matthew's  version  of  this  teaching  Peter  asks  whether  the  forgive- 
ness is  to  be  'until  seven  times,'  when  Jesus  answers  that  it  is 
to  be  'until  seventy  times  seven,'  i.e.  there  is  to  be  no  limit. 
Possibly  this  was  a  later  incident,  w^hen  the  question  was  raised 
by  the  apostle  after  brooding  over  Christ's  saying,  as  we  have  it 
in  Luke,  and  taking  it  with  exact  literalness. 

xvii.  5-10.  On  faith  and  on  unprofitable  servants.  When  the 
disciples  ask  for  an  increase  of  faith,  Jesus  answers  that  if  they 
had  but  the  smallest  faith,  they  might  do  the  greatest  things  with 
it.  When  a  servant  comes  in  from  work  his  master  does  not  wait 
on  him,  but  expects  to  be  waited  on,  and  that  without  thanking 
the  servant.  When  we  have  done  all,  we  have  not  exceeded  our 
duty. 


ST.  LUKE    17.  6-8  315 

faith.     And  the  Lord  said,  If  ye  have  faith  as  a  grain  of  6 
mustard  seed,  ye  would  say  unto  this  sycamine  tree,  Be 
thou  rooted  up,  and  be  thou  planted  in  the  sea  ;  and  it 
would  have  obeyed  you.     But  who  is  there  of  you^  having  7 
a  servant  plowing  or  keeping  sheep,  that  will  say  unto 
him,  when  he  is  come  in  from  the  field,  Come  straight- 
way and  sit  down  to  meat ;  and  will  not  rather  say  unto  8 
him.  Make  ready  wherewith  I  may  sup,  and  gird  thyself, 

6.  a  grain  of  mustard  seed:  a  second  allusion  to  this  as  a 
very  small  seed.     See  note  on  xiii.  19, 

tMs :  the  tree  under  the  shadow  of  which  we  may  suppose 
them  to  be  sitting  at  the  time. 

sycamine.  As  this  is  the  name  of  the  mulberry  in  modern 
Greek,  some  have  supposed  that  tree  to  be  intended  here  ;  but 
in  the  LXX  'sycamine'  is  commonly  used  for  the  fig  tree. 
Probably  therefore  it  is  the  fig  tree  here.  This  saying  is  given 
variously  in  the  two  other  Synoptic  Gospels.  Instead  of  '  this 
tree,'  both  of  them  have  'this  mountain,'  Matthew^  (xvii.  20)  just 
after  the  cure  of  the  lunatic  boy  following  theTransfiguration,where 
the  mountain  must  be  Hermon,  and  Mark  (xi.  23)  after  the 
withering  of  the  fruitless  fig  tree  on  the  Mount  of  Olives,  which  hill 
therefore  must  be  the  one  alluded  to  in  that  Gospel.  It  is  im- 
possible to  determine  which  was  the  original  word  used ;  whether 
*  tree  '  or  '  mountain,'  or  if  '  mountain,'  which  of  the  two  mountains 
was  originally  referred  to.  It  has  been  suggested  that  '  tree '  may 
have  been  substituted  for  '  mountain  '  in  a  flat  country.  Of  course 
Jesus  may  have  repeated  the  saying  and  varied  the  application  of 
it.  Plainly  it  is  metaphorical.  There  was  a  Jewish  saying  that 
a  certain  rabbi  was  '  a  rooter-up  of  mountains.'  Jesus  means 
that  even  small  faith  can  accomplish  great  things  if  we  w^ill  use  it. 

7.  wlio  is  there  of  you.  Our  Lord's  frequent  style  of  argument, 
as  though  he  were  to  say,  'Do  not  expect  in  the  kingdom  what 
would  be  unreasonable  in  your  own  daily  affairs.' 

a  servant :  a  slave. 

plowing'  or  keeping  sheep :  the  one  in  the  valley,  the 
other  on  the  hills — the  two  forms  of  farm  work  that  divided  the 
labours  of  country  people  in  Palestine. 

Come  straightway  and  sit  down,  &c.  Yet  this  very  thing 
that  Jesus  assumes  does  not  happen  among  men,  he  himself 
promises  elsewhere  to  do  for  his  disciples,  saying,  '  He  shall  gird 
himself,  and  make  them  sit  down  to  meat,  and  shall  come  and 
serve  them  '  (xii.  37). 

8.  In  noting  the  apparent  hardness  of  this  behaviour  we  must 


3i6  ST.  LUKE   17.  9-12 

and  serve  me,  till  I  have  eaten  and  drunken  ;  and  afterr 

9  ward  thou  shalt  eat  and  drink  ?      Doth  he  thank   the 

servant  because  he  did  the  things  that  were  commanded  ? 

10  Even  so  ye  also,  when  ye  shall  have  done  all  the  things 
that  are  commanded  you,  say.  We  are  unprofitable  ser- 
vants ;  we  have  done  that  which  it  was  our  duty  to  do. 

11  And  it  came  to  pass,  as  they  were  on  the  way  to 
Jerusalem,   that  he  was   passing  through    the  midst  of 

12  Samaria  and  Galilee.  And  as  he  entered  into  a  certain 
village,  there  met  him  ten  men  that  were  lepers,  which 

bear  in  mind  the  introductory  words,  'Who  is  there  of  you?'  &c. 
Jesus  is  only  appealing  to  the  acknowledged  customs  of  the  people 
before  him,  as  though  he  were  saying,  '  You  do  not  wait  on  3'our 
slaves;  tired  as  they  may  be  after  their  labour,  you  expect  them 
to  wait  on  you.  Then  why  should  you,  who  are  God's  slaves, 
expect  honour  and  thanks  for  what  you  do  in  His  service  • ' 

10.  unproatable :  not  'worthless,'  but  yielding  no  margin  of 
profit  for  which  payment  can  be  expected.  This  does  not  con- 
tradict our  Lord's  gracious  promise  on  the  other  occasion, 
because  that  was  wholly  of  grace.  In  point  of  fact  he  will  not 
act  in  the  hard  way  of  a  master  dealing  with  his  slave,  he  will 
even  take  the  slave's  place  and  serve  him.  But  that  will  be 
purely  an  act  of  generous  condescension.  We  have  no  claim 
whatever  to  demand  it  as  a  right.  This  seems  to  be  the  lesson 
intended  here. 

xvii.  11-19,  The  ten  lepers.  On  his  way  up  to  Jerusalem, 
passing  the  boundaries  of  Galilee  and  Samaria,  as  he  is  about  to 
enter  a  village  Jesus  is  met  by  ten  lepers,  who  appeal  for  his 
mere}'.  He  sends  them  to  the  priests,  and  on  the  way  they  are 
healed.  One  of  them  returns  to  glorify  God,  and  he  a  Samaritan. 
Jesus  is  grieved  that  the  others  shew  no  gratitude,  and  he  dis- 
misses the  one  grateful  man  with  a  commendation  on  his  faith. 

11.  on  tlie  way  to  Jerusalem:  another  incident  on  the  last 
journey. 

through  the  midst  of:  an  unfortunate  rendering.  The  Greek 
phrase  does  not  indicate  that  Jesus  went  through  the  middle  of  each 
of  these  provinces.  The  phrase  means  midway  between  the  two, 
i.  e.  in  the  border  country.  This  is  how  a  Samaritan  leper  came 
to  be  found  with  Jew  lepers. 

12.  as  he  eiitered :  the  present  participle,  meaning  *  as  he  was 
going  in  or  about  to  enter.' 

lepers.     See  note  on  v.  12. 


ST.  LUKE   17.   13-20  317 

stood  afar  off:   and  they  lifted  up  their  voices,  saying,  13 
Jesus,   Master,  have  mercy  on  us.     And  when  he  saw  14 
them,  he  said  unto  them,  Go  and  shew  yourselves  unto 
the  priests.     And  it  came  to  pass,  as  they  went,  they 
were  cleansed.     And  one  of  them,  when  he  saw  that  he  15 
was  healed,  turned  back,  with  a  loud  voice   glorifying 
God  ;  and  he  fell  upon  his  face  at  his  feet,  giving  him  16 
thanks  :  and  he  was  a  Samaritan.     And  Jesus  answering  17 
said.  Were  not  the  ten  cleansed?    but  where  are  the 
nine?     Were  there  none  found  that  returned   to.  give  18 
glory  to  God,  save  this  stranger?     And  he  said  unto  him,  19 
Arise,  and  go  thy  way  :  thy  faith  hath  made  thee  whole. 
And  being  asked  by  the  Pharisees,  when  the  kingdom  20 


afar  off:  according  to  the  requirement  of  the  law.  The  leper 
was  to  go  with  his  clothes  rent,  his  head  bare  {lit.  'dishevelled'), 
and  a  covering  upon  his  upper  Hp  ;  and  as  he  went  he  was  to  cry 
'  Unclean,  unclean  '     Lev.  xiii.  45). 

13.  Master:  not  the  word  commonly  used,  which  means 
'  Teacher,'  but  a  word  pointing  to  authority,  as  in  the  master  of 
a  house. 

14.  Go  and  shew  yourselves,  &c.     See  note  on  v.  14. 
tlie  priests.     Any  priest  found  in  any  town  would  serve. 

15.  with  a  loud  voice:  heard  at  a  distance,  expressing  heart- 
felt gladness,  with  no  fear  or  shame  in  making  the  confession. 

16.  he  fell  upon  his  face,  &c.  The  praise  to  God  was  heard  at 
a  distance  ;  when  the  man  was  close  to  Jesus  he  prostrated  himself 
to  give  thanks  to  his  healer  also.  This  double  thanksgiving  stands 
almost  alone  of  its  kind  in  the  Gospel  history. 

a  Samaritan.  See  note  on  ix.  52,  Observe,  it  is  Luke  alone 
of  the  evangelists  who  gives  us  this  incident,  as  he  is  the  only  one 
to  record  our  Lord's  refusal  to  punish  a  churlish  Samaritan  village 
(ix.  51-56),  and  also  the  parable  of  the  Good  Samaritan  (x.  30-37). 

1*7.  where  are  the  nine?  It  is  not  asserted  that  all  nine  were 
Jews,  but  the  next  verse  suggests  this. 

18.  strang-er :  better  *  foreigner,'  springing  from  the  mixed 
stock  of  Israelites  of  the  northern  kingdom  and  heathen  immigrants 
imported  by  the  Assyrians. 

xvii.  20,  21.  The  unseen  kingdom.  A  Pharisee  asking  Jesus  when 
the  kingdom  of  God  is  to  come,  he  replies  that  this  is  not  a  move- 


3i8  ST.  LUKE    17.   21,22 

of  God  Cometh,  he  answered  them  and  said,  The  king- 
2 1  dom  of  God  cometh  not  with  observation  :  neither  shall 

they  say,  Lo,  here  !  or.  There !  for  lo,  the  kingdom  of 

God  is  within  you. 
23      And  he  said  unto  the  disciples,  The  days  will  come, 

ment  to  be  observed  externally ;  the  kingdom  is  already  present. 
This  incident  is  only  in  Luke. 

20.  wlien  tlie  kingfdoni  of  God  cometh.  The  Book  of  Enoch, 
written  near  this  time,  shews  that  there  were  those  who  expected 
the  kingdom  to  come  soon.  John  the  Baptist  and  Jesus  had  both 
proclaimed  its  approach.  Jesus  had  now  been  preaching  for  two 
years.     Yet  people  saw  no  sign  of  the  kingdom. 

not  with  observation:  not  in  such  a  way  that  it  can  be 
watched  with  the  eyes,  i.  e.  invisibly.  A  common  expectation 
was  that  there  would  be  a  great  demonstration  in  the  sky  and 
a  visible  descent  of  the  Messiah.  At  all  events  a  great  earthly 
kingdom  with  the  Messiah's  throne  and  his  conquering  army  was 
looked  for.  Our  Lord's  words  here  should  caution  us  against 
taking  too  literally  what  he  says  a  little  later  about  his  own 
coming  ;  he  comes  really,  but  invisibly. 

21.  Iio,  here  !  or,  There  !— a  sudden  local  appearance  to  which 
attention  is  drawn.  In  opposition  to  this  materialistic  conception, 
we  are  to  think  of  the  kingdom  diffusing  itself  everywhere,  and 
therefore  not  to  be  detected  merely  '  here '  or  '  there ' — in  one 
locality  or  another. 

within  you :  or  '  among  3'ou.'  The  Greek  preposition  will 
admit  of  either  meaning.  It  is  used  by  Xenophon  in  the  phrase 
'among  them.'  In  one  sense  it  declares  the  internal,  spiritual 
character  of  the  kingdom  ;  in  the  other  sense  its  actual  though 
invisible  presence.  The  context  points  to  the  latter  meaning, 
Jesus  could  not  say  to  a  Pharisee,  '  The  kingdom  is  within  yott ' ; 
he  might  say, '  It  is  among  you  '—  already  present,  while  Pharisees 
cannot  see  it. 

xvii,  22-37.  The  days  of  the  Son  of  man.  Jesus  tells  his 
disciples  that  there  is  a  time  coming  when  they  will  desire  in  vain 
the  days  of  his  presence.  In  his  day  he  will  be  visible  as  a  flash 
of  lightning  across  the  sky.  But  first  must  come  his  suffering 
and  rejection.  It  will  be  like  the  times  of  Noah  and  of  Lot,  people 
being  occupied  in  their  various  worldly  affairs  up  to  the  moment 
when  he  is  revealed.  There  will  be  no  time  to  collect  one's  goods 
and  chattels.  Lot's  wife  is  a  warning  against  hankering  after 
these  things.  Even  to  seek  to  save  one's  life  will  be  to  lose  it.  Of 
two  people  most  closely  associated,  one  will   be   taken  and  the 


ST.   LUKE   17.  23-26  319 

when  ye  shall  desire  to  see  one  of  the  days  of  the  Son  of 
man,  and  ye  shall  not  see  it.     And  they  shall  say  to  you,  23 
Lo,  there  !  Lo,  here  !  go  not  away,  nor  follow  after  them: 
for  as  the  lightning,  when  it  lighteneth  out  of  the  one  24 
part  under  the  heaven,  shineth  unto  the  other  part  under 
heaven  ;  so  shall  the  Son  of  man  be  in  his  day.      But  25 
first  must  he  suffer  many  things  and  be  rejected  of  this 
generation.     And  as  it  came  to  pass  in  the  days  of  Noah,  26 

other  left.  The  disciples  ask  where  ?  He  answers  that  the  vultures 
will  be  where  the  corpse  is.  Most  of  this  is  only  in  Luke,  but 
some  parts,  as  will  be  indicated  in  the  notes,  are  also  in  Matthew 
and  Mark. 

22.  unto  tlie  disciples.  This  discourse  is  for  Christ's  own 
followers. 

The  days  will  come  :  rather  '  days  will  come '  ;  there  is  no 
article.  The  phrase  means,  there  will  be  a  time  when  what 
follows  in  the  text  will  happen. 

ye  shall  desire.      It  is  the  disciples  who  will  desire  this. 

one  of  the  days  of  the  Son  of  man :  i.  e.  one  of  the  days 
when  Christ  is  present,  one  such  day  as  the  disciples  were  having 
then.  The  thought  is  the  same  as  is  expressed  elsewhere  in  the 
prophecy  that  they  will  fast  in  the  days  w^hen  the  bridegroom  is 
taken  away  (v.  35).  It  is,the  longing  for  Christ's  return  after  his 
departure. 

23.  This  verse  may  be  explained  by  comparison  with  the 
parallel  in  Mark  xiii.  21,  22)  :  'And  then  if  any  man  shall  say 
unto  you,  Lo,  here  is  the  Christ ;  or,  Lo,  there  ;  believe  it  not : 
for  there  shall  arise  false  Christs,'  &c.  The  disciples  are  warned 
against  false  rumours  of  the  return  of  their  Lord. 

24.  Two  ideas  of  the  advent  may  be  suggested  by  the  light- 
ning: (i)  its  suddenness,  (2)  its  clear  visibility.  The  latter  is  the 
more  prominent,  and  it  is  doubtful  whether  the  former  is  at  all 
intended.  The  shining  of  the  lightning  all  over  the  sky,  not  the  fact 
that  it  comes  with  a  momentary  flash,  is  what  the  verse  describes. 
This  does  not  contradict  verse  20.  The  kingdom,  does  not  come 
with  observation.  It  is  already  invisibly  present.  But  in  the 
future  the  kitig  will  be  seen  in  a  way  that  his  disciples  cannot 
mistake. 

in  his  day:  a  doubtful  phrase,  as  it  is  omitted  by  some  of  the 
best  MSS. 

25.  first  must  he  suffer.  Another  prediction  of  the  cross,  with 
the  added  thought  that  this  is  to  precede  the  great  revelation  of 
the  Son  of  man. 


320  ST.   LUKE   17.  27-?2 

even  so  shall  it  be  also  in  the  days  of  the  Son  of  man. 

27  They  ate,  they  drank,  they  married,  they  were  given  in 
marriage,  until  the  day  that  Noah  entered  into  the  ark, 

28  and  the  flood  came,  and  destroyed  them  all.  Likewise 
even  as  it  came  to  pass  in  the  days  of  Lot;  they  ate, 
they  drank,  they  bought,  they  sold,  they  planted,  they 

29  builded ;  but  in  the  day  that  Lot  went  out  from  Sodom 
it  rained  fire  and  brimstone  from  heaven,  and  destroyed 

30  them  all :  after  the  same  manner  shall  it  be  in  the  day 

31  that  the  Son  of  man  is  revealed.  In  that  day,  he  which 
shall  be  on  the  housetop,  and  his  goods  in  the  house, 
let  him  not  go  down  to  take  them  away  :  and  let  him 

32  that  is  in  the  field  likewise  not  return  back.     Remember 

26.  the  days  of  the  Son  of  man  :  the  time  of  his  return. 

27.  They  ate,  &c.  :  carried  on  their  ordinary  occupations, 
regardless  of  Noah's  warnings.  There  is  no  hint  that  these  were 
wrong  occupations.  The  fault  lay  in  disregarding  the  warnings. 
See  Genesis  vi.  ff. 

28.  they  bought,  they  sold,  &c.  This  is  not  said  of  Noah's 
generation.  We  are  now  in  a  more  highly  developed  civilization; 
therefore  among  more  distractions,  when  the  warning  voice  is  even 
more  completely  drowned  in  the  clatter  of  worldly  affairs.  Again 
no  sin  is  mentioned.  In  neither  case  are  the  people  punished  for 
being  so  occupied.  The  occupations  shew  that  they  are  not  at  all 
expecting  what  is  just  about  to  happen. 

29.  it  rained  fire  and  brimstone,  &c.     See  Genesis  xix,  24. 

30.  revealed :  indicating  that  he  is  already  present  invisibly. 
Then  this  unseen  presence  will  be  manifested.  This  rather  goes 
to  shew  that  the  idea  of  his  coming  in  the  clouds,  taken  from 
Daniel  (see  Mark  xiii.  26),  is  meant  to  be  figurative.  The  second 
advent  is  really  a  manifestation  of  the  continually  present 
Christ. 

31.  on  the  housetop:  for  the  midday  siesta.  His  flight  will 
be  more  delayed  if  he  enter  the  house.  The  staircase  would  be 
outside  the  house, 

32.  Isot'swife.  See  Genesis  xix,  26.  A  warning  against  delay, 
but  with  the  idea  that  this  is  caused  by  unwillingness  to  leave 
what  is  in  the  home.  Lot's  wife  is  supposed  to  have  been 
reluctant  to  forsake  her  property,  Christ's  disciple  is  warned 
against  clinging  to  such  things  to  the  danger  of  the  true  life. 


ST.   LUKE    17.  33-37  321 

Lot's  wife.     Whosoever  shall  seek  to  gain  his  life  shall  33 
lose  it :  but  whosoever  shall  lose  his  life  shall  preserve 
it.     I  say  unto  you,  In  that  night  there  shall  be  two  34 
men  on  one  bed ;  the  one  shall  be  taken,  and  the  other 
shall   be   left.      There   shall   be  two  women   grinding  35 
together ;  the  one  shall  be  taken,  and  the  other  shall 
be   left.     And   they  answering   say   unto   him,  Where,  37 
Lord?     And  he  said  unto  them.  Where  the  body  ?V, 
thither  will  the  eagles  also  be  gathered  together. 

33.  See  note  on  ix.  24.  This  is  a  repetition  of  the  same  saying 
with  sUght  verbal  alterations.  The  idea  of  *  seeking '  comes  in 
here,  instead  of  simply  ^willing'  as  in  the  previous  passage, 
suggesting  the  picture  of  a  fugitive  hunting  for  some  secret  place 
where  he  may  hide  in  the  crisis  of  danger. 

gfain  :  lit.  '  preserve  for  himself* 
preserve  it :  lit.  '  save  it  alive.' 

34.  two  men  on  one  "bed.  Matthew  (xxiv.  40)  has  '  two  men 
...  in  the  field.'  In  both  cases  the  idea  is  simply  close  association 
in  earthly  conditions. 

the  one  sliall  "be  taken,  &c.  Two  opposite  views  of  the 
meaning  of  these  words  have  been  suggested  :  (i)  snatched  away 
by  death  ;  (2)  drawn  out  of  danger,  or  received  by  Christ.  Both 
the  usage  of  the  Greek  word  and  the  context  point  to  the  latter 
meaning.  The  Greek  word  is  commonly  used  for  accepting,  taking 
to  oneself  in  a  favourable  way,  and  therefore  sometimes  translated 
'receive'  (e.  g.  xix.  12).  The  illustrations  of  Noah  and  Lot  suggest 
that  those  taken  are  saved,  while  those  left  are  they  who  perish. 
So  does  the  illustration  of  the  vultures  which  devour  the  body  left 
out  on  the  battle-field,  while  that  taken  away  is  saved  from  them. 

35.  two  women,  &c.  :  turning  a  handmill,  as  they  sit  facing 
one  another,  so  that  one  passes  round  the  handle  to  the  other. 
In  both  cases  close  association  is  followed  by  opposite  fates. 

36.  This  verse  disappears  from  the  R.  V.,  as  it  is  not  in  the  best 
MSS.     It  is  taken  from  Matthew  xxiv.  40. 

37 .  Where :  not '  Whither  will  they  be  taken  ? '  but  *  Where  will 
this  happen  ? '  as  the  answer  shews. 

the  body.  Matthew  (xxiv.  28)  has  'the  carcase.'  Evidently 
a  dead  body  is  meant  here,  representing  the  corrupt — like  the 
people  in  the  days  of  Noah  and  of  Lot — whose  destruction  must 
come  wherever  they  are. 

the  eag'les:  vultures  that  hover  in  flocks  over  the  dead  and 
dying.     It  is  not  likely  that  Jesus  is  here  referring  to  the  Roman 


322  ST.  LUKE    18.  i,  a 

18      And  he  spake  a  parable  unto  them  to  the  end  that 
a  they  ought  always  to  pray,  and  not  to  faint ;    saying, 

eagles  to  be  gathered  at  the  siege  of  Jerusalem.  His  language  is 
too  comprehensive  and  too  symbolical.  Those  who  are  left — the 
man  in  the  bed,  the  woman  at  the  mill — will  be  a  prey  to  destruc- 
tion, wherever  they  are  ;  those  who  are  accepted  by  Christ  will 
be  saved.  Jesus  thus  seems  to  reply :  '  It  is  no  question  of  locality ; 
it  is  purely  a  question  of  personal  condition.' 

Note.— It  is  not  easy  to  interpret  this  series  of  warning 
utterances  with  one  consistent  application  throughout.  The  idea 
running  through  them  all  is  that  of  '  the  revelation  of  the  Son  of 
man.'  When  that  occurs  these  things  will  happen.  But  possibly 
it  may  occur  in  various  ways.  Verse  31  seems  to  refer  to  a  local 
earthly  danger.  We  see  from  the  parallel  in  Matthew  (xxiv.  15-20) 
that  this  is  the  siege  of  Jerusalem.  Those  in  Judaea  are  to  flee  to 
the  mountain  ;  it  will  be  bad  if  the  flight  is  in  winter,  &c.  Among 
these  very  local  sayings  comes  the  word  about  'him  that  is  on  the 
housetop.'  But  then  the  sayings  about  one  being  taken  and  the 
other  left  scarcely  apply  to  a  flight.  It  is  just  possible  that  they 
mean  that  those  who  follow  the  advice  now  given  will  be  taken 
out  of  danger  by  their  escape  from  Jerusalem,  while  those  who  do 
not  follow  it  will  be  left  to  perish.  But  the  language  seems  to  be 
of  a  deeper  and  more  mysterious  character,  referring  to  some 
greater  advent  of  Christ  for  the  rescue  of  his  people,  when 
destruction  is  to  fall  on  those  who  have  not  heeded  his  warnings. 
In  this  way  it  embodies  the  general  principle  of  all  future  judge- 
ment. Possibly  Luke,  or  the  compiler  of  a  document  he  is  follow- 
ing here,  has  strung  together  sayings  of  Jesus  on  this  subject 
uttered  on  various  occasions  and  with  various  immediate  bearings, 
some  designed  to  give  specific  advice  for  the  time  of  the  siege  of 
Jerusalem,  others  of  wider  and  more  general  application  to  the 
discriminating  judgement  that  awaits  all  souls. 

xviii.  1-8.  The  unrighteous  judge.  Jesus  gives  a  parable  for 
the  encouragement  of  prayer.  A  widow  seeks  justice  from  a  bad 
judge,  who  at  first  refuses  to  attend  to  her,  but  afterwards  does 
so  simply  because  she  wearies  him  with  her  appeals.  How  much 
more  will  God  do  justice  to  His  people  who  cry  to  Him  continually! 
It  is  a  question  whether  Christ  will  find  the  requisite  faith  still  in 
the  world  on  his  return.     This  is  only  in  Luke. 

1.  ought:  ///.  'must.*  It  is  absolutely  necessary  to  pray,  and 
that  perseveringly. 

always  to  pray  :  i.  e.  under  all  circumstances,  never  abandon- 
ing prayer  in  despair. 

to  faint :  because  the  answer  to  prayer  appears  to  be  delayed. 


ST.  LUKE  18.  3-7  323 

There  was  in  a  city  a  judge,  which  feared  not  God,  and 
regarded  not  man  :  and  there  was  a  widow  in  that  city ;  3 
and  she  came  oft  unto  him,  saying,  Avenge  me  of  mine 
adversary.    And  he  would  not  for  a  while :  but  afterward  4 
he  said  within   himself.  Though  I  fear  not  God,  nor 
regard  man ;  yet  because  this  widow  troubleth  me,  I  will  5 
avenge   her,   lest   she  wear   me   out   by  her  continual 
coming.     And  the  Lord  said.  Hear  what  the  unrighteous  6 
judge  saith.     And  shall  not  God  avenge  his  elect,  which  1 
cry  to  him  day  and  night,  and  he  is  longsuffering  over 

2.  a  judge,  which  feared  not  God,  &c.  The  man  has  no  regard 
for  right  in  the  sight  of  God,  nor  for  the  good  opinion  of  his  fellow 
men. 

3.  a  widow:  a  speciallj'  helpless  person,  who  could  neither 
move  the  judge  with  bribes  nor  with  threats. 

Aveng-e  me :  better  ^  do  me  justice '  ;  i.  e.  she  asks  for  her 
cause  to  be  vindicated  in  opposition  to  the  injustice  of  her  enemy. 
She  is  not  asking  for  revenge  on  him. 

5.  lest  she  wear  me:  a  strong  word  in  the  Greek,  originally 
meaning  to  strike  under  the  eye,  and  so  to  greatly  annoy. 

her  continual  coming.     This  is  the  point — persistence. 

6.  ujirighteous  :  as  in  R.  V.,  not  '  unjust.'  It  is  the  generally 
bad  character  of  the  man  that  is  referred  to,  not  the  injustice  of 
his  decisions. 

7.  And  shall  not  God,  &c.  No  difficulty  would  be  felt  with 
this  parable  if  we  remembered  the  difference  between  a  parable 
and  an  allegory.  This  is  not  an  allegory,  every  part  of  which  is 
to  be  interpreted  metaphorically,  but  a  parable  with  one  main 
lesson.  Here,  as  in  many  other  cases,  it  is  of  the  a  fortiori  char- 
acter. There  is  no  comparison  of  God  with  the  bad  judge,  but 
a  designed  contrast.  If  even  a  bad  judge  will  listen  to  persistent 
pleading,  how  much  more  will  the  just  and  merciful  God  ?  If  the 
judge  will  do  this  for  an  unknown  widow,  how  much  more  will 
God  for  His  own  people  ? 

avenge :  '  vindicate ' ;  perhaps  with  a  reference  to  '  the  revela- 
tion of  the  Son  of  man  '  referred  to  in  the  previous  chapter.  This 
great  event,  with  the  judgement  it  will  bring,  seems  to  be  delayed  ; 
and  meanwhile  God's  people  suffer  persecution  and  oppression. 
But  He  will  come  speedily  to  vindicate  them. 

Ms  elect:  His  chosen  people.  The  title  is  used  of  Israel 
(e.  g.  Psalm  xxxiii.  12),  and  then  in  the  N,  T.  for  Christians  as  the 
spiritual  Israel  (e.  g.  i  Peter  ii.  9). 

V   2 


324  ST.  LUKE   18.  8-12 

8  them  ?  I  say  unto  you,  that  he  will  avenge  them 
speedily.  Howbeit  when  the  Son  cf  man  cometh,  shall 
he  find  faith  on  the  earth  ? 

9  And  he  spake  also  this  parable  unto  certain  which 
trusted  in  themselves  that  they  were  righteous,  and  set 

10  all  others  at  nought :  Two  men  went  up  into  the  temple 
to  pray ;  the  one  a  Pharisee,  and  the  other  a  publican. 

n  The  Pharisee  stood  and  prayed  thus  with  himself,  God, 
I  thank  thee,  that  I  am  not  as  the  rest  of  men,  extor- 
tioners,   unjust,   adulterers,   or   even    as   this   publican. 

12  I  fast  twice  in  the  week;  I  give  tithes  of  all  that  I  get. 

8.  faitli :  lit.  '  the  faith ' — the  faith  that  is  requisite  for  this 
persistent  prayer. 

xviii.  9-14.  The  Pharisee  and  the  publican.  Jesus  gives  the 
self-righteous  a  parable.  A  Pharisee  and  a  publican  go  up  to  the 
temple  to  pray.  The  one  proudly  thanks  God  for  his  virtues  ;  the 
other  humbly  begs  for  mercy  as  a  sinner.  It  is  the  latter  v^ho  is 
justified,  for  self-exaltation  leads  to  humiliation,  but  self-humbling 
to  exaltation. 

9.  trusted  in  tliemselves :  the  fatal  fault,  instead  of  trusting 
in  God. 

that  they  were  rigrliteous:  the  excuse  for  this  self-trust. 
Dr.  Plummer  cites  the  Talmud  as  inveighing  against  the  Phari- 
saism of  those  '  who  implore  you  to  mention  some  more  duties 
which  they  might  perform.' 

10.  •went  up.  The  temple  was  on  a  hill,  *  Mount  Moriah,' 
approached  by  a  magnificent  flight  of  steps. 

into  the  temple:  the  courts  and  colonnades,  not  the  sanctuary 
reserved  for  priests. 

to  pray :  probably  at  one  of  the  hours  of  prayer,  such  as 
12  o'clock  (Acts  X.  9)  or  3  o'clock  (Acts  iii.  i). 

11.  stood:  the  usual  posture  of  the  Jews  in  prayer.  Thus 
Hannah  stood  praying  in  the  temple  (i  Sam.  i.  26).  Jesus  says, 
'Whensoever  ye  stand  praying,  forgive,'  &c.  (Mark  xi.  25). 

prayed.  The  word  is  a  general  term  for  worship.  There  is 
no  confession  or  petition  in  this  prayer.  It  takes  the  form  of 
thanksgiving  to  God,  while  in  reality  it  is  self-congratulation. 

as  the  rest :  a  phrase  illustrating  the  habit  of  setting  all  others 
at  naught  just  referred  to. 

12.  fast  twice  in  the  week.  Monda}'  and  Thursday  were 
observed  by  some  of  the  Jews  as  fast  days,  though  not  prescribed 


ST.  LUKE    18.  13-15  325 

But  the  publican,  standing  afar  off,  would  not  lift  up  so  13 
much  as  his  eyes  unto  heaven,  but  smote  his  breast, 
saying,  God,  be  merciful  to  me  a  sinner.  I  say  unto  14 
you,  This  man  went  down  to  his  house  justified  rather 
than  the  other :  for  every  one  that  exalteth  himself  shall 
be  humbled ;  but  he  that  humbieth  himself  shall  be 
exalted. 

And  they  brought  unto  him  also  their  babes,  that  he  15 
should  touch  them :  but  when  the  disciples  saw  it,  they 

by  the  law,  which  only  enjoins  fasting  for  the  Day  of  Atonement 
{Lev.  xvi.  29). 

tithes  of  all.  Tithes  were  enjoined  by  the  law  (Num.  xviii. 
21)  ;  but  the  rule  was  understood  to  apply  only  to  farm  crops, 
not  to  small  garden  produce,  which  the  Pharisees  tithed  as  a  work 
of  supererogation  (see  Matt,  xxiii.  23).  This  man  boasts  that  he 
pays  tithes  on  all  chat  he  possesses. 

13.  afar  oflE":  i.e.  far  from  the  Pharisee,  too  humble  to  prky 
near  the  holy  man. 

smote.    The  verb  means  *  continued  to  smite.'   He  was  strik- 
ing his  breast  again  and  again  in  the  agony  of  his  self-reproaches. 
a  sinner  ;  lit.  '  the  sinner.* 

14.  justified:  not '  made  righteous,'  but  *  treated  as  righteous '; 
therefore  for  a  sinner  equivalent  to  forgiveness.  The  word  is 
familiar  to  us  in  the  writings  of  Paul.  It  is  interesting  to  find  it 
more  often  in  the  Gospel  of  Luke,  the  companion  of  Paul,  than  in 
the  other  Gospels.  It  occurs  five  times  in  Luke,  twice  in  Matthew, 
not  at  all  in  Mark  or  John. 

every  one  that  exalteth,  &c.   This  saying  occurred  in  xiv.  it. 

xviii.  15-17.  Babes  brought  to  Jesus.  Babes  are  brought  to 
Jesus  to  be  touched  by  him.  His  disciples  object,  but  Jesus  tells 
them  to  permit  it.  These  children  are  typical  citizens  of  the 
kingdom  of  God.  None  can  enter  but  they  who  come  as  little 
children. 

At  this  point  the  great  portion  of  Luke,  which  is  peculiar  to 
that  Gospel,  breaks  off",  and  we  have  parallels  in  Matthew  and 
Mark  for  the  rest  of  the  chapter.  Here  then  Luke  returns  to 
the  second  Gospel  as  h's  principal  authority,  though  still  inserting 
what  he  gets  from  other  sources.  For  this  section  cf.  Matthew 
xix.  13-15  and  Mark  x.  13-16, 

15.  their  babes.     Matthew  and  Mark  have  'children.' 

that  he  should  touch  them.     Matthew  has  '  lay  his  hands 


326  ST.  LUKE  18.  j6-i?, 

i6  rebuked  them.  But  Jesus  called  them  unto  him,  saying, 
Suffer  the  little  children  to  come  unto  me,  and  forbid 

I ;  them  not :  for  of  such  is  the  kingdom  of  God.  Verily 
I  say  unto  you.  Whosoever  shall  not  receive  the  kingdom 
of  God  as  a  little  child,  he  shall  in  no  wise  enter  therein, 

1 8      And  a  certain  ruler  asked  him,  saying,  Good  Master, 

on  them,  and  pray.*  According  to  Buxtorf,  it  was  not  unusual 
among  the  Jews  for  mothers  to  bring  their  infants  when  one  year 
old  to  a  Rabbi  for  his  blessing. 

rebuked  them.  From  Matthew  it  would  appear  that  this 
was  owing  to  their  annoyance  at  the  interruption  of  an  interesting 
conversation.  A  discussion  about  questions  of  marriage  and 
divorce  (Matt.  xix.  1-12)  was  going  on  at  the  time.  No  doubt 
our  Lord  was  glad  of  the  diversion. 

16.  forbid  them  not:  lit.  '  do  not  continue  to  forbid  them, 
of  such :  not  onh^  children,  but  the  childlike. 

17.  receive  the  kingdom, :  as  the  rule  of  God  in  the  heart. 
enter  therein :  as  the  region  of  the  Divine  rule. 

This  verse  occurs  in  Mark  in  the  same  connexion  as  in  Luke, 
but  not  in  Matthew.  In  that  Gospel  it  comes  earlier,  on  the 
occasion  of  the  dispute  for  pre-eminence,  when  Jesus  set  a  little 
child  in  the  midst  of  his  disciples  (Matt,  xviii.  3). 

xviii.  18-23.  27f^  great  test  Addressing  Jesus  as  *  Good 
Master,'  a  ruler  asks  what  he  is  to  do  to  inherit  eternal  life. 
Jesus  tells  him  that  only  God  is  good,  and  reminds  him  of  the 
commandments.  These  he  has  always  kept.  Jesus  tells  him  that 
he  lacks  one  thing,  and  bids  him  give  all  to  the  poor  and  become 
a  disciple.  He  is  greatly  distressed  at  hearing  this,  being  ver}' 
rich.  In  both  Matthew  and  Mark  this  narrative  follows  the  in- 
cident of  the  children  brought  to  Jesus. 

18.  a  certain  ruler.  According  to  Matthew  (xix.  22)  he  was 
a  young  man.  Yet  he  could  not  have  been  verj'  young  to  have  been 
made  a  ruler — whether  of  the  central  Sanhedrin  or  of  the  local 
synagogue.  Besides,  in  verse  21  he  spe?.ks  of  his  youth  as  though 
it  were  past.  Though  not  very  young  in  years,  his  manner  in 
eagerly  running  to  Jesus,  as  Mark  (x.  17)  describes  it,  shews  him 
to  be  3'oung  in  his  ways  ;  and  the  whole  scene  indicates  a  youthful 
spirit  of  enthusiasm  and  a  naive  immaturity  of  experience. 

Oood  Master.  Instead  of  this,  Matthew  (xix.  16,  17)  has  the 
word  '  good '  in  another  place.  There  the  inquirer  says  :  '  Master, 
what  good  thing  shall  I  do  ? '  &c.,  and  Jesus  answers  accordingly  : 
'Why  .-xskest  thou  me  concerning  that  which  is  good?'     If  this 


ST.   I.UKE    18.   r9-aa  327 

what  shall  I  do  to  inherit  eternal  life?     And  Jesus  said  19 
unto  him,  Why  callest  thou  me  good  ?  none  is  good,  save 
one,  even  God.     Thou  knowest  the  commandments,  Do  20 
not  commit  adultery,  Do  not  kill,  Do  not  steal,  Do  not 
bear  false  witness.  Honour  thy  father  and  mother.    And  he  a  i 
said.  All  these  things  have  I  observed  from  my  youth  up. 
And  when  Jesus  heard  it,  he  said  unto  him,  One  thing  2  a 

were  the  correct  version  of  our  Lord's  wordj,  it  would  be  quite 
intelligible.  But  the  very  difficulty  of  the  narrative  as  it  stands 
in  Luke,  and  also  in  Mark,  the  primitive  Gospel,  suggests  that  in 
Matthew  we  have  an  attempt  to  smooth  this  difficulty,  and  that  we 
must  adhere  to  the  text  as  we  have  it  here.  The  ruler  addresses 
Jesus  in  a  shallow,  unthinking  style. 

to  inherit  eternal  life?  See  note  on  x,  25,  where  the  same 
question  was  put  to  Jesus  by  a  lawyer. 

19.  Why  callest  thou  me  good?  In  the  Greek  the  emphasis 
is  on  the  adjective  'good,'  not  on  the  pronoun  'me':  'Why 
callest  thou  me  good]^  The  word  is  never  found  as  a  title  of 
a  Rabbi.  It  is  now  used  hastily  and  superficially.  Jesus  would 
have  the  man  think,  and  not  employ  it  so  lightly. 

none  is  good,  save  one,  even  God.  Here  we  come  to  the 
difficult  saying,  the  perplexity  occasioned  by  which  no  doubt 
gave  rise  to  the  simpler  words  in  Matthew  as  a  correction.  Two 
opposite  explanations  have  been  offered  in  supplying  the  inference 
Jesus  wished  to  be  drawn  from  his  language,  (i)  Therefore  Jesus 
is  God.  He  should  not  be  addressed  as  good  until  his  Divinity 
is  recognized.  But  would  he  demand  this  of  a  stranger,  while 
as  yet  his  most  intimate  disciples  had  scarcely  come  to  discern 
the  truth  about  his  nature  ?  (2)  Therefore  Jesus  is  not  good. 
That  is  an  impossible  position.  He  never  confessed  sin,  always 
claimed  innocence.  What  then  did  he  mean  ?  Probably  that 
as  God  is  the  centre  and  source  of  goodness  and  the  only  one 
absolutely  good  in  Himself — for  Christ's  goodness  is  dependent  on 
his  union  with  his  Father  (see  John  v.  19) — the  title  of  goodness 
is  not  to  be  given  lightly  to  any  one. 

21.  All  these  tMngs,  &c.  There  is  no  suspicion  of  falsehood 
or  hypocrisy.  The  man  had  scrupulously  observed  the  ten 
commandments.  He  was  of  respectable  character.  Of  course 
his  words  imply  a  superficial  view  of  what  the  commandments 
require. 

22.  One  thing  :  not  poverty,  but  self-renunciation.  Jesus  no- 
where teaches  that  poverty  is  essential  to  salvation,  though  he 
declares  that  there  is  a  blessing  for  the  poor  (see  note  on  vi.  20^. 


328  ST.  LUKE   18.   23-25 

thou  lackest  yet :  sell  all  that  thou  hast,  and  distribute 
unto  the  poor,  and  thou  shalt  have  treasure  in  heaven : 

33  and  come,  follow  me.     But  when  he  heard  these  things, 

34  he  became  exceeding  sorrowful ;  for  he  was  very  rich.    And 
Jesus  seeing  him  said,  How  hardly  shall  they  that  have 

35  riches  enter  into  the  kingdom  of  God  !     For  it  is  easier 
for  a  camel  to  enter  in  through  a  needle's  eye,  than  for 


But  he  makes  self-renunciation  an  absolutely  necessary  condition 
(see  ix.  23).  Reading  the  ruler's  heart,  Jesus  sees  that  in  his 
case  this  must  involve  the  renunciation  of  all  his  propertj'.  In 
Matthew  the  applicant  says:  'What  lack  I  yet?'  and  Christ's 
requirement  that  he  sell  all  is  an  answer  to  that  question, 

treasure  in  heaven.  Heaven  will  be  the  bank,  holding  and 
preserving  safe  his  true  treasure  (cf.  xii.  33,  '  a  treasure  in  the 
heavens  that  faileth  not').  He  will  be  'rich  towards  God' 
(xii.  21). 

come,  follow  rate.  This  action  is  to  follow  the  renunciation. 
The  apostles  had  left  all  to  follow  Jesus.  The  ruler  is  invited  to 
imitate  their  sacrifices  in  order  that  he  may  share  their  privileges. 

23.  exceeding'  sorrowful :  a  strong  phrase  in  the  Greek.  He 
was  bitterly  disappointed.  Luke  does  not  add  what  he  then  did, 
nor  does  Mark  ;  but  in  Matthew  it  is  said  that  '  he  went  away,' 
unable  to  make  the  great  sacrifice. 

xviii.  24-30.  77?^  great  difficulties  of  the  rich.  Jesus  laments 
the  difficulty  of  rich  men  entering  the  kingdom  of  God.  In 
answer  to  his  hearers,  who  feel  discouraged  by  this  teaching,  he 
says  that  God  can  make  possible  what  is  humanly  impossible. 
Peter  reminds  Jesus  that  he  and  his  companions  have  left  all  to 
follow  him.  Jesus  declares  that  everybody  who  does  this  shall 
be  amply  compensated  both  now  and  hereafter. 

24.  How  nardly:  a  rare  word  in  the  Greek,  found  nowhere 
else  in  the  Bible  except  in  the  parallels  to  this  passage  in  Matthew 
and  Mark.     It  signifies  a  painful  difficulty,  an  agony  of  obstruction. 

25.  easier  for  a  camel,  &c.  Shakespeare's  Richard  II 
exclaims : — 

'It  is  as  hard  to  come,  as  for  a  camel 
To  thread  the  postern  of  a  small  needle's  eye.' 

This  popular  explanation  of  the  metaphor,  which  takes  the 
needle's  eye  to  be  the  name  of  the  small  gate  for  foot  passengers 
by  the  side  of  the  larger  gate  for  animal  traffic,  is  without 
foundation.     The  words  must  be  taken  in  their  obvious  sense. 


ST.  LUKE   18.  26-30  329 

a  rich  man  to  enter  into  the  kingdom  of  God.    And  they  26 
that  heard  it  said,  Then  who  can  be  saved?     But  he  37 
said,  The   things  which  are  impossible  with   men  are 
possible  with  God.     And  Peter  said,  Lo,  we  have  left  28 
our  own,  and  followed  thee.     And  he  said  unto  them,  29 
Verily  I  say  unto  you.  There  is  no  man  that  hath  left 
house,  or  wife,  or  brethren,  or  parents,  or  children,  for 
the   kingdom   of   God's   sake,   who   shall    not    receive  30 
manifold  more  in  this  time,  and  in  the  world  to  come 
eternal  life. 

The  Talmud  has  the  metaphor  of  an  elephant  going  through  a 
needle's  eye  to  express  an  impossibility.  Compare  the  hyper- 
bolical expression,  '  Ye  blind  guides,  which  strain  out  the  gnat, 
and  sivallow  the  camel'  (Matt,  xxiii.  24)  ;  physically  impossible, 
yet  rationally  intelligible. 

26.  Then  wlio  can  be  saved?  Not  because  all  are  rich  ;  but 
because  the  saying  reveals  the  inherent  hardness  of  entrance  to 
the  kingdom.  According  to  the  best  MSS.  of  Mark  (x.  24),  Jesus 
had  himself  spoken  of  this  in  general  terms,  saying,  '  How  hard  is 
it  to  enter  into  the  kingdom  of  God  ! ' 

27.  impossible  :  as  verse  25  suggests,  not  simply  difficult. 
with  men.    This  may  mean  either  (i)  in  the  opinion  of  men, 

or  (2)  within  human  limits,  as  far  as  human  power  goes.  No 
doubt  the  latter  is  our  Lord's  meaning  here.  Human  judgement 
does  not  pronounce  it  impossible  for  a  rich  man  to  be  saved  ;  on 
the  contrary,  it  overvalues  the  power  of  wealth.  But  Jesus  has 
just  been  surprising  his  hearers  with  his  own  startling  teaching 
on  ihis  point.  He  must  mean  then  that  if  the  rich  man  were 
left  to  human  influences  only,  it  would  be  impossible  for  him  to 
be  saved. 

possible  with  God.  Therefore  rich  men  are  not  condemned 
to  be  outside  the  pale  of  grace. 

28.  Peter :  forward  to  speak,  as  usual. 

30.  manifold  more.  Mark  (x.  30)  adds:  'houses,  and  brethren, 
and  sisters,  and  mothers,'  &c.,  apparently  referring  to  the  fellow- 
ship of  the  church.  He  also  adds  the  significant  words  'with 
persecution.* 

in  this  time:  lit.  'in  this  season.'  In  the  present  life  and 
in  the  world  as  it  is  now  Christians  have  ample  compensations 
for  all  the  sacrifices  they  make — compensations  of  the  kind  referred 
to  in  verse  22  ;  not  material  wealth,  as  Job  had  it  at  the  end  of 
his  trial,  according  to  the  old  Jewish  conception  ol  justice,  children 


330  ST.  LUKE   18.  31-34 

3T  And  he  took  unto  him  the  twelve,  and  said  unto  them, 
Behold,  we  go  up  to  Jerusalem,  and  all  the  things  that 
are  written  by  the  prophets  shall  be  accomplished  unto 

32  the  Son  of  man.  For  he  shall  be  delivered  up  unto  the 
Gentiles,  and  shall  be  mocked,  and  shamefully  entreated, 

33  and  spit  upon  :    and  they  shall  scourge  and  kill  him  : 

34  and  the  third  day  he  shall  rise  again.     And  they  under- 

and  property  again  ;    still  real  wealth,  because  real  sources  of 
happiness. 

the  world  to  come :  rather  '  the  age  to  come.'  The  expected 
Messianic  age  was  spoken  of  by  the  Jews  as  'the  age  to  come.' 
This  includes  the  resurrection  and  future  life  of  those  dying  before 
it  has  come,  who  will  thus  enter  into  its  joy  in  the  state  of  the 
eternal  life. 

xviii.  31-34.  The  approachmg  suffering,  death,  and  resurrection 
of  Christ  described.  Jesus  tells  the  Twelve  that  they  are  now  going 
up  to  Jerusalem,  where  the  prophecies  concerning  him  will  be 
fulfilled.  He  will  be  delivered  up  to  the  Gentiles,  maltreated, 
killed,  and  will  rise  again.     The  disciples  do  not  understand. 

This  is  the  third  announcement  of  these  events  in  Luke.  The 
first  was  made  at  Caesarea,  on  the  occasion  of  Peter's  confession 
(ix.  22)  ;  the  second,  after  the  descent  from  the  transfiguration 
mountain  (ix,  44). 

31.  tlie  twelve.  In  each  of  the  two  previous  cases  the 
announcement  was  made  only  to  these  chosen  disciples.  The 
expression  *he  took  unto  him,*  &c.,  implies  that  our  Lord  called 
them  apart  for  the  express  purpose  of  making  this  declaration, 
not  only  repeating  what  he  had  said  before,  but  amplifying  it. 

by  the  prophets:  ht.  '  through,'  by  their  instrumentality,  the 
prediction  really  coming  from  God. 

unto  the  Son  of  man:  better  '/or  the  Son  of  man,' connecting 
this  phrase  with  the  words  '  all  the  things  that  are  written.'  They 
are  written  for  Christ,  with  reference  to  him.  Thus  we  read, 
'All  the  things  that  are  written  b^'  the  prophets  for  the  Son  of 
man  shall  be  accomplished.' 

32.  the  Gentiles  :  a  new  point,  not  referred  to  before.  Jesus, 
a  Jew,  will  be  given  up  to  the  heathen  by  his  own  people.  The 
details  of  maltreatment  that  follow  are  more  explicit  than  the 
previous  announcements, 

33.  the  third  day.  This  is  more  exact  than  Mark  (ix.  31), 
where  we  read,  'after  three  days.' 

84.  they  tuxi-erstood  none  of  these  things.     The  same  was 


ST.  LUKE   18.  35-38  331 

stood  none  of  these  things;  and  this  saying  was  hid 
from  them,  and  they  perceived  not  the  things  that  were 
said. 

And  it  came  to  pass,  as  he  drew  nigh  unto  Jericho,  35 
a  certain  Wind  man  sat  by  the  way  side  begging :  and  36 
hearing  a  multitude   going  by,  he  inquired  what  this 
meant.     And  they  told   him,  that   Jesus   of  Nazareth  37 
passeth  by.    And  he  cried,  saying,  Jesus,  thou  son  of  38 

said  of  the  disciples  on  the  occasion  of  the  second  announcement 
(ix.  45). 

xviii.  35-43.  A  blind  man  at  Jericho  cured.  As  Jesus  approaches 
Jericho,  a  blind  beggar  inquires  what  the  passing  of  a  multitude 
meant.  Learning  that  Jesus  is  there,  he  appeals  to  him  as  the 
son  of  David  to  have  mercy  on  him,  and  that  with  persistence, 
even  though  some  rebuke  him.  Jesus  asks  what  he  wants.  The 
man  prays  for  the  gift  of  sight.  This  Jesus  grants  him,  and  he 
follows  our  Lord,  full  of  gratitude. 

35.  as  he  drew  nigh.  This  must  mean  as  he  approached  the 
city.  Matthew  (xx.  29)  and  Mark  (x.  46)  both  say  that  this  was 
when  Jesus  was  going  out  of  the  city.  The  variation  is  un- 
deniable, and  the  accounts  cannot  be  harmonized  at  this  point. 
But  of  course  it  is  quite  immaterial. 

Jericho :  situated  in  the  southern  part  of  the  Jordan  valley, 
formerly  called  the  'city  of  palm  trees'  (Deut.  xxxiv.  3),  The 
story  of  its  siege  is  well  known  (see  Joshua  vi.).  It  resulted  in 
the  total  destruction  of  the  city,  which  was  rebuilt  in  the  daj's 
of  Ahab  (i  Kings  xvi.  34).  Jericho  was  an  important  place  in 
the  time  of  our  Lord.  The  site  of  the  city  is  at  Tell  es-Sultan, 
a  mile  and  a  half  from  modern  Jericho. 

p:  certain  blind  man.  Mark  (x.  46)  gives  his  name  '  Barti- 
maeus,  the  son  of  Timseus.'  According  to  Matthew  (xx.  30)  there 
were  two  blind  men.  Calvin  therefore  suggests  that  Bartimaeus 
met  Jesus  on  his  entrance  to  the  city,  and  then  went  for  the  other 
blind  man,  and  that  both  were  healed  as  Jesus  was  leaving  the 
city.  This  is  very  artificial  dealing  with  the  plain  narratives. 
It  is  better  to  accept  them  as  varying  accounts  of  one  simple 
incident. 

36.  a  multitude :  the  caravan  of  Galilsean  pilgrims  going  up 
to  the  passover,  and  taking  the  route  by  the  Jordan  valley  to 
avoid  Samaria. 

38.  thou  son  of  David:  according  to  Luke  the  first  public 
recognition  of  Jesus  as  the  Messiah. 


332  ST.  LUKE    18.  39—19.  3 

39  David,  have  mercy  on  me.  And  they  that  went  before 
rebuked  him,  that  he  should  hold  his  peace :  but  he 
cried  out  the  more  a  great  deal,  Thou  son  of  David, 

40  have  mercy  on  me.  And  Jesus  stood,  and  commanded 
him  to  be  brought  unto  him :  and  when  he  was  come 

41  near,  he  asked  him,  What  wilt  thou  that  I  should  do 
unto  thee?     And  he  said,  Lord,  that  I  may  receive  my 

42  sight.     And  Jesus  said  unto  him,   Receive  thy  sight : 

43  thy  faith  hath  made  thee  whole.  And  immediately  he 
received  his  sight,  and  followed  him,  glorifying  God : 
and  all  the  people,  when  they  saw  it,  gave  praise  unto 
God. 

19      And   he  entered  and  was   passing   through  Jericho. 

2  And  behold,  a  man  called  by  name  Zacchgeus ;  and  he 

3  was  a  chief  publican,  and  he  was  rich.     And  he  sought 

39.  rebuked  him  :  as  an  obtrusive  beggar.  The  people  would 
suppose  that  he  was  only  asking  for  alms,  in  accordance  with 
a  very  common  and  anno3'ing  custom  in  the  East,  where  beggars, 
many  of  them  blind,  and  some  only  pretending  to  be  blind,  wayla}' 
the  traveller  and  sometimes  follow  him  a  long  distance  with 
whining  appeals. 

42.  thy  faith  :  especially  seen  in  calling  Jesus  the  son  of  David, 
when  the  multitude  had  onlj'  described  him  as  Jesus  of  Nazareth. 

xix.  i-io.  Zacchceus.  A  rich  publican  named  Zacchaeus,  being 
small  in  stature,  climbs  into  a  sycomore  tree  to  see  Jesus  as  he 
passes  through  Jericho.  Jesus  looks  up  and  tells  Zacchaeus  that 
lie  is  coming  to  be  his  guest,  at  which  the  people  all  make  com- 
plaint. When  in  his  house  Zacchaeus  promises  great  generosity 
to  the  poor,  and  ample  amends  for  his  extortions ;  and  Jesus 
declares  that  salvation  has  come  to  his  house,  since  the  Son 
of  man  came  for  the  express  purpose  of  saving  the  lost.  This 
narrative  is  only  found  in  Luke. 

1.  entered.  It  was  within  the  city  of  Jericho  that  Zacchaeus 
waited  to  see  Jesus. 

was  passing- :  on  the  way  to  Jerusalem. 

2.  Zacchaeus.  The  Talmud  mentions  a  Zacchaeus  at  Jericho 
of  a  later  date,  possibly  a  descendant  of  Luke's  Zacchaeus. 

a  chief  publican :  a  superior  oflBcer  in  the  customs,  super- 
vising the   collectors.     Both   as   a  frontier   city   through  which 


ST.  LUKE    19.  4-8  333 

to  see  Jesus  who  he  was ;  and  could  not  for  the  crowd, 
because  he  was  Httle  of  stature.     And  he  ran  on  before,  4 
and  climbed  up  into  a  sycomore  tree  to  see  him  :  for  he 
was  to  pass  that  way.     And  when  Jesus  came  to  the  5 
place,  he  looked  up,  and  said  unto  him,  Zacchaeus,  make 
haste,  and  come  down ;  for  to-day  I  must  abide  at  thy 
house.      And   he  made   haste,    and  came   down,    and  6 
received   him  joyfully.      And  when   they  saw  it,   they  7 
all  murmured,  saying,  He  is  gone  in  to  lodge  with  a  man 
that  is  a  sinner.     And  Zacchaeus  stood,  and  said  unto  8 
the  Lord,  Behold,  Lord,  the  half  of  my  goods  I  give  to 

merchandise  passed,  and  on  account  of  its  own  trade  in  balsam, 
Jericho  would  be  likely  to  have  an  important  custom-house. 

n,nd  he  was  rich  :  perhaps  owing  to  extortion,  as  verse  8  may 
suggest.  His  wealth  makes  his  carelessness  about  his  dignity,  in 
his  eagerness  to  see  Jesus,  the  more  remarkable. 

3.  the  crowd:  another  reference  to  the  multitude  of  people 
now  accompanying  Jesus.  We  read  of  this  at  xviii.  36.  The 
same  people  made  up  the  procession  in  the  triumphal  entry 
to  Jerusalem.  They  would  be  Galilsean  pilgrims  going  up  to 
the  passover. 

4.  a  sycomore  tree :  the  fig-mulberry,  not  our  sycomore ; 
a  tree  with  fruit  like  figs,  and  leaves  like  those  of  the  mulberry 
tree.  Canon  Tristram  remarks  that,  with  its  short  trunk  and 
lateral  branches  forking  in  ever}^  direction,  it  would  be  easy  to 
climb. 

5.  Zacchseus :  a  rare  instance  in  which  a  name  appears. 
Jesus  may  have  heard  of  this  man  before,  and  some  of  the  people 
may  now  have  pointed  him  out  in  his  strange  position.  The 
evangelist  does  not  say  that  he  was  trying  to  hide  himself  in 
the  tree.  He  had  climbed  it  simply  that  he  might  see  Jesus, 
regardless  of  what  people  would  think  of  his  action. 

7.  all  murmured.  Observe  Luke*s  favourite  word  '  all,'  so 
often  met  with  in  this  Gospel.  It  was  not  only  among  scribes 
and  Pharisees  that  the  complaint  was  made.  All  the  people, 
i.  e.  the  pilgrims  from  Galilee,  objected. 

a  sinner :  simply  assumed  to  be  such  because  a  publican. 

8.  Behold,  Lord,  the  half  of  my  goods  I  gfive,  &c.  This 
may  mean  that  Zacchaeus  was  in  the  habit  of  practising  the  extra- 
ordinary generosity  he  here  describes.  But  more  probably  his 
words  indicate  his  intention  to  do  so.     The  present  of  the  verb 


334  ST.  LUKE  19.  9-11 

the  poor ;  and  if  I  have  wrongfully  exacted  aught  of  any 

9  man,  I  restore  fourfold.     And  Jesus  said   unto   him, 

To-day  is  salvation  come  to  this  house,  forasmuch  as  he 

10  also  is  a  son  of  Abraham.     For  the  Son  of  man  came 
to  seek  and  to  save  that  which  was  lost. 

11  And  as  they  heard  these  things,  he  added  and  spake 

is  used  to  indicate  that  he  has  formed  the  resolution.  He  speaks 
of  giving  half  his  goods,  not  half  his  income,  as  though  contem- 
plating a  distribution  of  his  property.  Besides,  the  reference  to 
restoring  fourfold  what  is  wrongly  extorted  could  not  apply  to 
a  constant  habit.  Nobod}'  would  make  extortions  at  all  under 
such  circumstances.  Lastly,  it  is  less  likely  that  Zacchaeus  is 
boasting  of  his  settled  habits  than  that  he  is  proving  himself  a  new 
man  at  the  coming  of  Jesus  to  his  house. 

fourfold :  all  the  law  required  of  a  thief  caught  and  punished 
(Exod.  xxii.  1).  In  a  case  of  voluntary  restitution  it  was  enough 
to  restore  the  property  with  the  addition  of  one-fifth  of  its  value 
(Lev.  vi.  5  ;  Num.  v.  7). 

9.  To-day  is  salvation  come  :  evidenced  by  Zacchaeus'  public 
announcement  of  his  gifts  to  the  poor  and  his  ample  restitution  to 
the  wronged. 

this  house.  The  family  are  included  in  the  blessing  of  the 
head  of  the  house. 

a  son  of  Abraham:  though  a  publican,  and  therefore  entitled 
to  his  share  in  the  benefits  Jesus  brings  to  '  the  lost  sheep  of  the 
house  of  Israel.'  This  is  remarkable  in  the  Gentile  Gospel  of 
Luke.  We  must  understand  that  Jesus  is  replying  to  Jewish 
complaints  against  his  friendliness  with  a  publican.  Even  a 
publican  is  a  Jew  ;  then  he  must  not  be  excluded  from  the  Jew's 
privileges. 

10.  A  great  announcement  of  the  chief  purpose  of  our  Lord's 
mission,  similar  to  that  which  he  made  when  complaint  was 
raised  against  his  dining  with  another  publican,  Levi,  and  when  he 
spoke  of  himself  as  the  physician  needed  by  the  sick  (v.  31,  32). 

xix.  11-27.  The  parable  of  the  Pounds.  To  correct  the  ex- 
pectation of  the  immediate  coming  of  the  kingdom  of  God,  Jesus 
gives  a  parable  shewing  what  must  be  attended  to  first.  A  noble- 
man, on  leaving  his  estate  for  a  time,  entrusts  ten  of  his  servants 
with  ten  pounds  to  trade  with  during  his  absence.  On  his  return 
he  finds  that  all  but  one  of  the  servants  have  made  use  of  the 
money  to  profit  in  various  degrees ;  he  commends  them  for  so 
doing,  and  rewards  them  by  gi^'ing  them  posts  of  government 
proportionate  to  their  successful  trading.     But  one  servant  hsui 


ST.  LUKE    19.  12  335 

a  parable,  because  he  was  nigh  to  Jerusalem,  and  because 
they  supposed  that  the  kingdom  of  God  was  immediately 
to  appear.     He  said  therefore,  A  certain  nobleman  went  1 2 

not  traded  with  his  pound,  and  this  man  simply  gives  it  back,  with 
a  complaint  of  his  lord's  stern  and,  as  he  considers,  unreasonable 
character.  The  lord  blames  him,  telling  him  that  on  his  own 
estimate  of  his  master's  character  he  should  have  employed  the 
money  profitabl}'.  The  pound  is  to  be  taken  from  him  and  given 
to  the  servant  who  has  won  ten  pounds.  This  is  objected  to, 
but  the  lord  declares  that  gifts  will  be  in  accordance  with  what  is 
already  possessed.  Quite  another  subject  comes  into  the  parable 
and  runs  along  with  this  main  topic.  The  citizens  revolt  during  the 
lord's  absence  ;  for  this,  on  his  return,  he  orders  them  to  be 
slaughtered. 

This  parable  is  very  like  the  parable  of  the  Talents  in  Matthew 
(xxv.  14-30).  For  this  reason,  and  since  each  Gospel  contains 
only  one  of  these  parables,  it  has  been  suggested  that  they  are 
different  versions  of  the  same  parable.  They  agree  in  the  main 
idea  of  a  trust  for  which  people  are  afterwards  called  to  account, 
when  one  man  is  found  not  to  have  utilized  the  money  committed 
to  him.  But  in  the  parable  of  the  Talents  the  amount  of  money 
is  much  larger  than  in  that  of  the  pounds.  Moreover,  different 
sums  are  there  given  to  the  various  custodians  according  to  their 
several  abilities,  and  all  but  the  negligent  man  just  double  their 
portion.  In  the  parable  of  the  Pounds  all  receive  the  same — one 
pound  each  ;  but  they  vary  in  the  profit  they  make  with  it.  The 
parable  in  Matthew  teaches  the  use  to  be  made  of  various  gifts  ; 
that  in  Luke  the  various  amounts  of  advantage  that  different 
men  will  make  with  similar  gifts.  Further,  the  parable  of  the 
Pounds  introduces  the  incident  of  the  rebellious  citizens  and  their 
punishment.  So  distinct  is  this  feature  from  the  rest  of  the 
parable  as  to  raise  the  question  whether  we  have  here  two 
parables  fused  together,  so  that  the  incident  of  the  rebels  really 
belongs  to  a  separate  parable.  If  it  was  in  the  parable  as  our 
Lord  originally  spoke  it,  we  must  understand  this  to  be  twofold 
in  its  lessons,  one  part  relating  to  Christians  and  their  respon- 
sibilities, the  other  primarily  to  the  Jews  in  their  rejection  of 
Christ,  and  so  afterwards  to  all  others  who  reject  him. 

11.  This  gives  a  reason  for  both  parts  of  the  parable— the 
responsibility  of  Christ's  people,  and  the  guilt  of  the  Jews  in 
rejecting  him.  The  coming  of  the  kingdom  will  bring  a  judgement 
on  the  misconduct  in  both  cases.  But  it  will  not  be  immediate ; 
and  meanwhile  there  are  responsibilities  to  be  attended  to. 

12.  A  certain  nobleman.  Archelaus  had  gone  to  Rome  to 
receive  his  kingdom  from  Tiberias  the  emperor  some  thirty  years 


336  ST,  LUKE   19.  13-17 

into  a  far  country,  to  receive  for  himself  a  kingdom,  and 

13  to  return.  And  he  called  ten  servants  of  his,  and  gave 
them  ten  pounds,  and  said  unto  them,  Trade  ye  herewith 

14  till  I  come.  But  his  citizens  hated  him,  and  sent  an 
ambassage  after  him,  saying,  We  will  not  that  this  man 

15  reign  over  us.  And  it  cam^  to  pass,  when  he  was  come 
back  again,  having  received  the  kingdom  that  he  com- 
manded these  servants,  unto  whom  he  had  given  the 
money,  to  be  called  to  him,  that  he  might  know  what 

16  they  had  gained  by  trading.  And  the  first  came  before 
him,   saying,  Lord,  thy  pound  hath  made  ten  pounds 

17  more.  And  he  said  unto  hirn,  Well  done,  thou  good 
servant :  because  thou  wast  found  faithful  in  a  very  little, 

before  this  (Josephus,  Ant.  xvii.  9.  3).  It  is  likely  that  our  Lord 
is  alluding  to  that  event.  In  interpreting  the  parable  we  must 
take  the  absence  of  the  nobleman  to  represent  the  time  after 
our  Lord's  death,  before  his  return  to  judge  the  world.  It  is 
then  that  he  is  entering  into  his  kingdom,  for  it  is  during  this 
time  that  the  inile  of  Christ  is  being  established  in  the  world. 

13.  ten  servants :  slaves. 

of  his:  lit,  'of  himself — his  own  slaves,  intimats  household 
servants. 

pounds :  the  Greek  w;/a,  not  a  coin,  but  a  sum  of  money, 
consisting  of  100  drachmae^  and  valued  at  £•>>  ^'^^'  The  talent 
was  worth  sixt}'  times  this  amount. 

Trade  ye.  The  word  'occupy'  of  the  A.V.  is  there  used 
in  an  old  English  sense  now  obsolete.  The  Greek  word  means 
*  do  business.' 

14.  his  citizens :  distinct  from  the  servants.  The  nobleman  is 
a  ruler  under  some  supreme  authority,  like  the  Herods  under 
Rome. 

sent  an  ambassage.  When  Archelaus  was  at  Rome  for  the 
purpose  of  obtaining  a  grant  of  the  kingdom  of  Judsea,  the  Jews 
sent  an  ambassage  of  fifty  to  oppose  his  suit.  It  would  seem 
that  our  Lord  is  alluding  to  that  event. 

15.  having  received  the  kingdom:  therefore  now  invested 
with  full  authority. 

16.  ten  pounds  more.  This  man  has  made  1,000  per  cent,  by 
trading,  and  so  turning  over  the  money  again  and  again  to  profit. 
His  is  the  most  successful  trading. 


ST.  LUKE    19.  18-34  337 

have  thou  authority  over  ten  cities.     And  the  second  18 
came,  saying,  Thy  pound,  Lord,  hath  made  five  pounds. 
And  he  said  unto  him  also,  Be  thou  also  over  five  cities.  19 
And  another  came,   saying,   Lord,   behold,  here  is  thy  20 
pound,  which  I  kept  laid  up  in  a  napkin :  for  I  feared  21 
thee,  because  thou  art  an  austere  man :  thou  takest  up 
that  thou  layedst  not  down,  and  reapest  that  thou  didst 
not  sow.     He  saith  unto  him,  Out  of  thine  own  mouth  22 
will  I  judge  thee,  thou  wicked  servant.     Thou  knewest 
that  I  am  an  austere  man,  taking  up  that  I  laid  not 
down,  and  reaping  that  I  did  not  sow ;  then  wherefore  23 
gavest  thou  not  my  money  into  the  bank,  and  I  at  my 
coming  should  have  required  it  with  interest?     And  he  24 
said  unto  them  that  stood  by.  Take  away  from  him  the 

17.  over  ten  cities:  in  the  distribution  cf  the  government, 
now  that  the  kingdom  has  been  received.  The  reward  of  good 
service  in  small  things  is  a  much  larger  trust  and  a  much  greater 
responsibility,  not  ease  and  self-indulgence,  not  the  Mohammedan 
Paradise  of  luxuries,  but  promotion  to  higher  service. 

18,  19.  five  pounds  .  .  .  five  cities.  The  comparatively 
smaller  profit,  indicating  less  ability  or  energy,  is  rewarded  with 
a  comparatively  smaller  responsibility. 

20.  another :  lit.  'the  other.'  In  the  parable  of  the  Talents  there 
were  only  three  servants. 

I  kept  laid  up,  &c. :  carefully  preserved,  not  risked  or 
squandered,  a  matter  of  self-satisfaction  to  the  servant. 

21.  for  I  feared  thee:  dreaded  to  trade  with  the  money  lest 
it  might  be  lost — a  cowardly  shrinking  from  responsibility. 

austere  :  harsh.  The  excuse  in  the  parable  of  the  Talents  is 
remarkably  similar  (see  Matt.  xxv.  24),  strongly  suggesting  that 
this  is  but  another  version  of  the  same  parable. 

22.  Out  of  thine  own  mouth.  The  servant's  opinion  of  his 
master  may  have  been  libellous.  But  if  it  were  to  be  accepted, 
it  should  have  made  him  all  the  more  careful,  becau:;e  the  harsh 
master  will  be  especially  exacting. 

23.  into  the  bank  :  lit.  '  on  the  table,'  i.  e,  the  banker's.  That 
would  have  secured  the  money,  and  at  the  same  time  brought  in 
some  interest. 

24.  Take  away.  We  lose  powers  and  faculties  that  we  do  not 
use. 

Z 


338  ST.  LUKE    19.  35-30 

pound,  and  give  it  unto  him  that  hath  the  ten  pounds. 

25  And  they  said  unto  him,  Lord,  he  hath  ten  pounds. 

26  I  say  unto  you,  that  unto  every  one  that  hath  shall  be 
given  ;    but  from  him  that  hath  not,  even  that  v;hich 

37  he  hath  shall  be  taken  away  from  him.  Howbeit  these 
mine  enemies,  which  would  not  that  I  should  reign  over 
them,  bring  hither,  and  slay  them  before  me. 

2S  And  when  he  had  thus  spoken,  he  went  on  before, 
going  up  to  Jerusalem. 

29  And  it  came  to  pass,  when  he  drew  nigh  unto  Bethphage 
and  Bethany,  at  the  mount  that  is  called  t/ie  7nount  of 

30  Olives,  he  sent  two  of  the  disciples,  saying.  Go  your  way 

25.  they  said,  &c.  Who  said  this  ?  Probably  the  eager 
listeners  to  the  parable,  interrupting  Jesus. 

26.  If  the  previous  verse  must  be  assigned  to  Christ's  hearers, 
this  verse  must  be  his  reply,  spoken  in  his  own  person. 

2*7.  Here  the  parable  is  resumed,  announcing  the  doom  of  the 
Jews,  and  of  all  who  reject  Christ  as  the  Jews  were  doing. 

xix.  28-40.  The  entry  into  Jerusalem.  On  approaching  Jeru- 
salem among  the  villages  on  the  Mount  of  Olives,  Jesus  sends  for 
a  colt.  When  objection  is  made  to  its  being  taken,  the  messengers 
say  that  their  Lord  needs  it,  according  to  his  previous  instructions. 
They  cast  their  cloaks  on  the  colt,  and  Jesus  rides  on  it,  some 
spreading  their  cloaks  in  the  way.  Thus  he  descends  the  Mount 
of  Olives,  while  the  people  praise  God  and  hail  Jesus  as  the  coming 
king.  When  some  of  the  Pharisees  would  have  this  stopped, 
Jesus  replies  that  if  the  people  are  silent  the  very  stones  will 
cry  out.  This  incident  is  in  all  four  Gospels  :  one  of  the  few 
incidents  in  the  S^'noptics  that  John  also  records. 

28.  g'oing'  up  to  Jerusalem :  from  Jericho,  by  the  mountain 
pass,  where  the  man  fell  among  thieves,  in  the  parable  of  the 
good  Samaritan. 

29.  Bethphag'e.  The  site  is  not  identified.  It  must  be  near 
Bethany.  Possibly  it  is  the  name  of  the  district  in  which  the 
village  of  Bethany  was  situated,  or  perhaps  it  is  another  name  for 
Bethany  itself.  Bethany — now  identified  as  the  village  of  el- 
'  Azariyeh  \  the  place  of  Lazarus) — on  the  SE.  slope  of  the  Mount  of 
Olives. 

the    mount  of  Olives:    a  gently  rising  hill  on  the  east  of 
Jerusalem,  separated  from  the  city  by  the  valley  of  the  Kidron, 


ST.  LUKE    19.  31-36  339 

into  the  village  over  against  you ;   in  the  which  as  ye 
enter  ye  shall  find  a  colt  tied,  whereon  no  man  ever  yet 
sat :  loose  him,  and  bring  him.     And  if  any  one  ask  you,  31 
Why  do  ye  loose  him  ?  thus  shall  ye  say,  The  Lord  hath 
need  of  him.     And  they  that  were  sent  went  away,  and  32 
found  even  as  he  had  said  unto  them.     And  as  they  33 
were  loosing  the  colt,  the  owners  thereof  said  unto  them, 
Why  loose  ye  the  colt  ?    And  they  said,  The  Lord  hath  34 
need  of  him.     And  they  brought  him  to   Jesus  :  and  35 
they  threw  their  garments  upon  the  colt,  and  set  Jesus 
thereon.     And  as  he  went,  they  spread  their  garments  in  36 

and  forming  part  of  the  circuit  of  hills  that  stand  like  a  rampart 
round  Jerusalem. 

30.  the  villagfe:  probably  Bethphage,  if  that  is  a  separate 
village,  since  only  this  place,  not  Bethany,  is  named  in  Matthew's 
account  of  the  incident  (see  Matt.  xxi.  i). 

ye  shall  find:  probably  because  Jesus  had  previously 
arranged  for  this  with  the  owner  of  the  animal. 

a  colt.  Matthew  (xxi.  2)  mentions  an  ass  as  well  as  its  colt, 
probably  because  of  Zechariah's  prophecy,  which  names  both. 
Luke  and  Mark  mention  only  the  colt.  John  (xii.  14)  says  : 
'Jesus,  having  found  a  young  ass,  sat  thereon.' 

whereon  no  man  ever  yet  sat.  So  the  ark  was  drawn  by 
cattle  'on  which  there  had  come  no  yoke'  (i  Sam.  vi.  7).  This 
suggests  a  symbolical,  ceremonial  riding.  No  doubt  it  was  with 
the  deliberate  intention  of  claiming  Zechariah's  prophecy  which 
is  quoted  in  Matthew  (xxi.  5)  :  '  Rejoice  greatly,  O  daughter 
of  Zion  ;  shout,  O  daughter  of  Jerusalem  :  behold,  thy  king  cometh 
unto  thee  :  he  is  just,  and  having  salvation  ;  lowly,  and  riding 
upon  an  ass,  even  upon  a  colt  the  foal  of  an  ass'  (see  Zech.  ix.  9). 

31.  The  Iiord  hath  need  of  him  :  this  would  only  be  a 
sufficient  explanation  if  the  owner  were  a  friend  of  Jesus.  He 
must  have  been  such,  and  possibly  the  message  was  a  watchword 
arranged  between  them. 

35.  they  threw  their  g-arments :  perhaps  the  two  disciples  ; 
but  the  word  is  used  indefinitely  in  the  next  verse  for  the  people 
generally. 

36.  they  spread  their  garments:  the  people  generally,  the 
disciples  and  the  Galilaean  pilgrims,  do  this  in  a  great  outburst  of 
enthusiasm,  as  they  see  that  at  length  the  long-expected  public 
announcement  of  the  Messiahship  of  Jesus  is  to  be  made.     Luke 

Z    2 


340  ST.  LUKE  19.  37-41 

.^7  the  way.  And  as  he  was  now  drawing  nigh,  even  at  the 
descent  of  the  mount  of  Olives,  the  whole  multitude 
of  the  disciples  began  to  rejoice  and  praise  God  with 
a  loud  voice  for  all  the  mighty  works  which  they  had 

38  seen ;  saying,  Blessed  is  the  King  that  cometh  in  the 
nam.e  of  the  Lord :   peace  in  heaven,  and  glory  in  the 

39  highest.     And  some  of  the  Pharisees  from  the  multitude 

40  said  unto  him,  Master,  rebuke  thy  disciples.  And  he 
answered  and  said,  I  tell  you  that,  if  these  shall  hold 
their  peace,  the  stones  will  cry  out. 

41  And  when  he  drew  nigh,  he  saw  the  city  and  wept 

does  not  refer  to  the  branches  from  trees  that  Mark  (xi.  8)  tells 
us  the  people  tore  down  and  strewed  in  the  way. 

37.  the  mig-lity  works  :  the  great  miracles. 

38.  The  people's  song  is  given  variously  in  all  four  Gospels. 
The  words  we  have  here  are  echoes  from  the  Psalms.  In  all  the 
accounts  one  essential  idea  is  present :  Jesus  is  hailed  as  king. 
This  is  the  first  public  recognition  of  him  as  the  Christ,  as  the 
Jewish  Messiah.  Evidently  ne  willingly  accepted  it.  The  daring 
of  this  action,  in  view  of  the  pronounced  enmity  of  the  Jerusalem 
authorities,  is  very  remarkable.  Jesus  must  have  known  that  it 
would  hasten  his  death. 

40.  the  stones  will  cry  out :  the  popular  enthusiasm  is 
irrepressible.  What  Jesus  forbade  after  feeding  the  multitudes 
with  the  loaves  and  fishes  (John  vi.  15)  he  now  permits,  because 
now  there  is  no  danger  of  a  popular  insurrection  ;  the  forces 
arrayed  against  him  are  too  strong  for  that.  Therefore  at  the 
very  last  he  permits  himself  to  be  hailed  as  king,  and  the  joy  of 
the  Galilaean  pilgrims  is  exuberant. 

xix.  41-44.  Jesus  weeping  over  Jerusalem.  When  the  city  comes 
into  view,  Jesus  weeps  over  it,  lamenting  its  blindness  to  its  im- 
pending fate,  which  he  now  describes. 

41.  he  saw  the  city.  Three  roads  go  over  the  Mount  of 
Olives  from  the  east.  The  principal  road  and  the  easiest,  and  there- 
fore that  likely  to  be  followed  by  the  pilgrims,  runs  across  a  little 
to  the  south  of  the  summit.  There  is  a  point  on  this  road  where, 
as  the  traveller  turns  the  corner  of  a  rock,  part  of  the  city  suddenly 
bursts  into  view.  Dean  Stanley  has  indicated  this  point  as  the 
precise  spot  where  Jesus  stood  when  he  wept  over  Jerusalem — 
one  of  the  few  exact  sites  where  we  may  know  our  Lord  once 
stood. 


ST.  LUKE    19.  42-45  341 

over  it,  saying,  If  thou  hadst  known  in  this  day,  even  42 
thou,   the  things  which  belong  unto  peace !    but  now 
they  are  hid  from  thine  eyes.     For  the  days  shall  come  43 
upon  thee,  when  thine  enemies  shall  cast  up  a  bank 
about  thee,  and  compass   thee  round,  and  keep  thee 
in  on  every  side,  and  shall  dash  thee  to  the  ground,  44 
and  thy  children  within  thee ;  and  they  shall  not  leave 
in  thee  one  stone  upon  another ;  because  thou  knewest 
not  the  time  of  thy  visitation. 

And  he  entered  into  the  temple,  and  began  to  cast  45 

wept :  wept  aloud,  not  merely  shed  tears  as  at  the  grave  of 
Lazarus,  for  which  another  word  is  used  by  John  (xi.  35). 

42.  If  thou  hadst  known:  an  unfinished  sentence,  all  the 
more  impressive  on  that  account :  *  Oh,  if  only  thou  hadst  known!' 
then  indeed  warning  might  have  been  taken,  and  the  ruin  averted. 

43.  the  days  shall  come:  better 'days  shall  come';  there  is 
no  fixed  time,  but  the  thing  will  happen  some  day. 

a  bank.  The  Greek  word  means  primarily  a  '  stake,'  then  a 
•  palisade,'  and  so  a  '  rampart.'  Wc  learn  from  Josephus  that  the 
Romans  under  Titus  erected  siegeworks  round  Jerusalem,  some 
of  them  on  the  Mount  of  Olives. 

44.  shall  not  leave  in  thee  one  stone  upon  another  :  a  pre- 
diction practically  fulfilled  in  the  complete  overthrow  of  the  city 
after  the  siege.  It  is  true  that  excavators  find  parts  of  the  temple 
foundations,  of  the  city  walls,  &c.,  still  in  situ.  Jesus  spoke 
popularly  ;  and  in  the  popular  sense  of  his  words  what  he  said 
was  realized,  i.  e.  the  utter  destruction  of  the  city. 

the  time  :  more  exactly,  '  the  season ' ;  then  was  the  oppor- 
tunity to  learn  wisdom. 

thy  visitation :  i.  e.  by  God.  When  God  came  to  bring 
deliverance  by  turning  the  Jews  from  their  sins,  that  is,  in  the 
coming  of  Christ. 

xix.  45-48.  The  Purification  of  the  temple  and  its  effect  on  the 
Jews.  Jesus  enters  the  temple  and  expels  the  traders,  vindicating 
it  as  a  house  of  prayer.  He  teaches  there  every  day;  while  the 
priests  now  unite  with  other  leading  men  to  seek  his  death,  but 
find  this  difficult  owing  to  his  immense  popularity'.  This  is 
narrated  in  Matthew  and  Mark  ;  also  in  John  (ii.  13-17),  where, 
however,  it  is  placed  quite  early  in  our  Lord's  hfe.  Here  it 
appears  as  his  first  public  action  in  Jerusalem  after  claiming  to  be 
the  Christ.     He  comes  as  Christ  to  purge  his  Father's  house. 


342  ST.  LUKE    19.  46-48 

46  out  them  that  sold,  saying  unto  them,  It  is  written,  And 
my  house  shall  be  a  house  of  prayer :  but  ye  have  made 
it  a  den  of  robbers. 

47  And  he  was  teaching  daily  in  the  temple.  But  the 
chief  priests  and  the  scribes  and  the  principal  men  of 

48  the  people  sought  to  destroy  him :  and  they  could  not 
find  what  they  might  do ;  for  the  people  all  hung  upon 
him,  listening. 


45.  the  temple :  i.  e.  the  vast  sacred  enclosure  of  courts  and 
colonnades. 

began  to  cast  out.  According  to  the  more  detailed  account 
in  Mark  (xi.  11,  15-18),  he  merely  looked  round  on  what  was 
going  on  the  first  day,  and  returned  the  next  day  to  expel  the 
traders.  Luke  is  more  concise  ;  his  Gentile  readers  would  not  be 
so  interested  in  the  Jerusalem  temple  as  Peter,  Mark's  authority 
for  his  narrative.  We  learn  from  Mark  that  the  traders  were 
selling  doves,  which  were  used  as  sacrifices  by  the  poor. 

46.  It  is  written,  &c.     The  quotation  is  from  Isaiah  Ivi.  7. 

a  house  of  prayer.  The  buyers  and  sellers  onl3'  regarded  it 
as  a  place  for  sacrifices.  The  quieter,  more  spiritual  use  of  the 
temple  was  neglected  and  hindered.  Mark  (xi.  17)  completes 
the  quotation  from  Isaiah,  giving  the  words  '  for  all  the  nations.' 
As  the  buying  and  selling  would  take  place  in  the  outer  parts  of 
the  temple,  where  alone  Gentiles  were  allowed,  it  would  be  their 
prayers  especially  that  would  be  hindered  by  the  noisy  traffic. 
Thus  Jesus  was  vindicating  the  rights  of  the  Gentiles.  It  is  a 
curious  fact  that  Luke,  the  Gentile  evangelist,  did  not  notice  this. 

a  den  of  robbers  :  not  only  because  robbing  God  of  His  due, 
but  doubtless  because  the  poor,  among  whom  the  doves  were  sold, 
were  often  imposed  upon. 

4'7.  teaching'  daily  in  the  temple.  We  read  more  often  of 
this  in  John.  Now  at  the  very  last  the  Synoptics  record  such 
teaching  also.  The  outer  courts  and  colonnades  were  used  by 
Rabbis  for  teaching.  As  a  boy  Jesus  had  found  Rabbis  teaching 
there  (ii.  46). 

the  chief  priests:  indignant  at  the  cleansing  of  the  temple, 
which  they  regarded  both  as  a  rebuke  to  themselves  and  as  a  usur- 
pation of  their  rights.  They  were  mostly  Sadducees.  Thus  at 
last  even  the  indifferent,  aristocratic  Sadducees  united  with  the 
scribes,  who  were  mostly  Pharisees,  in  plotting  against  Jesus, 

48.  This  verse  shews  us  why  it  was  found  necessary  to  use 
Judas  to  betray  Jesus. 


ST.  LUKE   20.  1-6  343 

And  it  came  to  pass,  on  one  of  the  days,  as  he  was  20 
teaching  the  people  in  the  temple,  and  preaching  the 
gospel,  there  came  upon  him  the  chief  priests  and  the 
scribes  with  the  elders ;  and  they  spake,  saying  unto  him,      a 
Tell  us :    By  what  authority  doest  thou  these  things  ? 
or  who  is  he  that  gave  thee  this  authority?     And  he     3 
answered  and  said  unto  them,  I  also  will  ask  you  a  ques- 
tion ;  and  tell  me :   The  baptism  of  John,  was  it  from     4 
heaven,  or  from  men?     And  they  reasoned  with  them-     5 
selves,  saying,  If  we  shall  say.  From  heaven ;  he  will  say, 
Why  did  ye  not  believe  him  ?     But  if  we  shall  say,  From     6 

XX.  1-8.  Jesus  questioned  as  to  his  authority.  On  one  occasion, 
while  Jesus  is  teaching  in  the  temple,  the  Jewish  authorities 
question  him  as  to  what  right  he  has  to  act  as  he  does.  He 
replies  by  asking  them  a  question  as  to  the  source  of  John  the 
Baptist's  mission,  which  they  shrink  from  answering.  Ttiereupon 
he  declines  to  reply  to  their  inquiry.  This  is  also  in  Matthew 
(xxi.  23-27)  and  Mark  (xi.  27-33). 

1.  chief  priests.  Since  the  temple  purification  these  men  now 
take  the  lead  in  the  opposition  to  Jesus. 

with  the  eldevs:   the  members  of  the  Sanhedrin,  or  great 
council. 

2.  By  what  authority.  The  Jewish  rulers  were  expected  to 
test  the  claims  of  a  prophet  (see  Deut.  xviii.).  They  were  within 
their  right  in  putting  this  question  to  Jesus.  What  right  had  he, 
a  Galilsean  peasant,  to  set  up  as  a  teacher  of  new  doctrine  in  the 
temple,  much  more  to  interfere  with  what  was  going  on  there  ? 

these  things :  especially  the  temple  purification. 

4.  The  "baptism  of  John.  Jesus  frequently  met  question  with 
question.  This  was  not  merely  a  device  to  avoid  giving  a  direct 
reply  himself ;  it  cleared  the  ground  and  threw  his  questioners 
back  on  considerations  that  ought  to  be  first  settled.  This  question 
about  John  the  Baptist  was  no  mere  diversion.  It  was  quite 
relevant  to  the  occasion.  John  came  as  a  prophet.  Then  why 
had  not  the  Jev,  ish  rulers  examined  his  credentials  and  pronounced 
on  them  as  they  now  propose  to  do  in  our  Lord's  case  ?  That 
was  an  earlier  case,  and  should  be  settled  first.  Besides,  the 
settlement  of  it  would  go  far  to  determine  the  question  now 
raised,  for  John  had  borne  witness  to  Jesus. 

5.  Why  did  ye  not  believe  him?  John  had  been  a  popular 
prophet;  but  the  Jerusalem  aristocrats  had  not  accepted  him — at 


344  ST.  LUKE    20.  7-9 

men ;  all  the  people  will  stone  us  :  for  they  be  persuaded 

7  that  John  was  a  prophet.     And  they  answered,  that  they 

8  knew  not  whence  //  was.     And  Jesus  said  unto  them, 
Neither  tell  I  you  by  what  authority  I  do  these  things. 

9  And  he  began  to  speak  unto  the  people  this  parable: 
A  man  planted  a  vineyard,  and  let  it  out  to  husbandmen, 

all  events,  not  practically  and  really,  for  they  had  not  responded 
to  his  call  to  repentance. 

6.  all  the  people  will  stone  us.  This  shews  the  strong  hold  the 
memory  of  John  had  on  the  minds  of  the  peopleeven  after  his  death. 

7.  that  they  knew  not :  a  cowardly  reply  that  quite  silenced 
any  further  pursuit  of  the  question  as  to  the  authority  of  Jesus. 

XX.  9-18.  The  parable  of  the  Vineyard.  A  man  having  planted 
a  vineyard  lets  it  out  to  husbandmen  and  leaves  them  in  charge. 
At  the  time  of  grapes  he  sends  a  succession  of  servants  for  his 
share  of  the  produce,  but  in  each  case  the  husbandmen  roughly 
handle  the  messenger  and  send  him  back  empty.  Finally  the 
son  of  the  owner  is  sent,  and  he  is  killed  on  the  ground  that  thus 
the  husbandmen  will  secure  the  inheritance  for  themselves.  The 
lord  of  the  vineyard  will  surely  punish  such  conduct  with  death.  The 
hearers  are  dismayed  ;  but  Jesus  concludes  with  a  verse  from  the 
Psalms  about  a  rejected  stone  becoming  the  head  of  the  corner, 
and  a  warning  of  dangerous  consequences  to  those  who  are 
opposed  to  it.  This  parable  is  also  in  Matthew  (xxi.  33-46)  and 
Mark  (xii.  1-12)  with  variations.  Most  of  the  narrative  that  now 
follows  is  in  all  three  Synoptic  Gospels. 

9.  A  man :  representing  God,  wlien  we  interpret  the  parable. 

planted :  therefore  had  the  greatest  right  of  ownership. 
Israel  and  her  privileges  had  their  origin  in  God. 

a  vineyard.  This  illustration  would  well  suit  the  scenery 
round  Jerusalem  with  its  vine-clad,  terraced  hills,  just  as  the 
agricultural  imagery  of  the  parables  of  the  Sower,  the  Tares,  the 
Mustard  Seed,  would  suit  the  plain  of  Gennesaret,  where  those 
parables  were  given.  In  Isaiah  v.  1-7  Israel  is  God's  vineyard 
that  is  blamed  for  bringing  forth  wild  grapes.  Here  the  vineyard 
is  not  blamed,  but  the  accusation  falls  on  the  cultivators.  The 
vine  cannot  represent  Israel  here,  since  it  is  not  Israel  that  God 
hands  over  to  other  cultivators  for  better  returns.  It  must  be  the 
kingdom  of  God  with  its  privileges  which  was  first  entrusted  to 
Israel  and  her  leaders,  and  then  taken  from  them  and  handed 
over  to  the  Christian  Church. 

husbandmen:  not  the  Jews,  but  the  Jewish  leaders,  priests, 
scribes,  rulers,  as  verse  19  shews. 


ST.  LUKE   20.  10-15  34S 

and  went  into  another  country  for  a  long  time.     And  at  10 
the  season  he  sent  unto  the  husbandmen  a  servant,  that 
they  should  give  him  of  the  fruit  of  the  vineyard ;  but 
the  husbandmen  beat  him,  and  sent  him  away  empty. 
And  he  sent  yet  another  servant :  and  him  also  they  beat,  1 1 
and  handled  him  shamefully,  and  sent  him  away  empty. 
And  he  sent  yet  a  third:  and  him  also  they  wounded,  12 
and  cast  him  forth.     And  the  lord  of  the  vineyard  said,  13 
What  shall  I  do  ?  I  will  send  my  beloved  son :  it  may 
be  they  will  reverence  him.     But  when  the  husbandmen  14 
saw  him^  they  reasoned  one  with  another,  saying.  This 
is  the  heir :  let  us  kill  him,  that  the  inheritance  may  be 
ours.     And  they  cast  him  forth  out  of  the  vineyard,  and  15 


went  into  another  country.  The  idea  is  necessary  for  the  com- 
pletion of  the  parable.  It  is  not  to  be  pressed  in  the  interpretation. 
All  that  is  meant  is  that  God  entrusted  the  privileges  and  re- 
sponsibilities of  His  kingdom  to  certain  men,  allowing  them  scope 
for  free  action  with  corresponding  responsibility.  Still  the  late 
Jewish  doctrine  of  the  Divine  transcendence,  banishing  the  idea 
of  God  to  distant  heavens,  was  to  the  popular  mind  equivalent  to 
His  withdrawal. 

10.  at  the  season:  the  time  of  the  vintage. 

a  servant :  a  slave.  These  servants,  sent  one  after  another, 
evidently  represent  the  succession  of  O.  T.  prophets. 

the  fruit.     The  rent  was  to  be  paid  in  kind. 

"beat  him.  In  botii  Matthew  and  Mark  these  servants  are 
killed.  Luke,  which  we  have  seen  is  throughout  the  more  sunn^'^, 
cheerful  Gospel,  presents  us  with  a  less  severe  version  of  the 
parable. 

13.  my  beloved  son.  In  the  earlier  parables  Jesus  had  not 
spoken  of  himself.  Now,  after  the  triumphal  entry  to  Jerusalem, 
he  does  not  hesitate  to  speak  of  his  own  nature  and  claims.  This 
later  teaching  in  the  Synoptics  exactly  agrees  with  the  fuller 
teaching  of  John's  Gospel  on  the  Divinity  of  Christ.  Still  even 
in  Luke  (iii.  22)  Jesus  had  been  pointed  out  as  God's  'beloved 
Son '  as  early  as  his  baptism.  It  is  in  the  later  period  that  he 
himself  speaks  of  this  openly. 

14.  let  us  kill  him.  Thus  Jesus  lets  it  be  seen  that  he  is 
aware  of  the  intention  of  the  Jewish  rulers  to  put  him  to  death. 

that  the  inheritance  may  he  ours.    Both  priests  and  scribes 


346  ST.  LUKE  20.  16-19 

killed  him.     What  therefore  will  the  lord  of  the  vineyard 

16  do  unto  them  ?  He  will  come  and  destroy  these  husband- 
men, and  will  give  the  vineyard  unto  others.     And  when 

17  they  heard  it,  they  said,  God  forbid.  But  he  looked 
upon  them,  and  said,  What  then  is  this  that  is  written. 

The  stone  which  »;he  builders  rejected, 

The  same  was  made  the  head  of  the  corner  ? 

18  Every  one  that  falleth  on  that  stone  shall  be  broken  to 
pieces;  but  on  whomsoever  it  shall  fall,  it  will  scatter 
him  as  dust. 

19  And  the  scribes  and  the  chief  priests  sought  to  lay 

desired  to  have  full  control  of  their  people's  religion.  The  coming 
of  Jesus  threatened  this.  If  he  were  out  of  the  way  their  influence, 
as  they  supposed,  would  be  undisturbed. 

16.  destroy  these  husbandmen :  another  warning  of  the 
overthrow  of  the  Jewish  state.  In  Matthew — but  not  in  Mark — 
the  answer  to  Christ's  question  is  given  by  the  bystanders. 

others.  If  the  husbandmen  represent  Israel,  these  'others' 
must  be  the  Gentiles  ;  but  if  they  represent  the  Jewish  leaders, 
the  *  others '  must  be  the  apostles  and  later  Christian  teachers  and 
leaders. 

1*7.  head  of  the  corner :  the  corner  of  a  building  where  two  walls 
meet.  Quoted  from  Psalm  cxviii.  22 ;  one  of  the  'Hallel'  psalms 
sung  at  this  passover  season,  possibly  based  on  an  actual  fact  in 
the  building  of  Zerubbabel's  temple.  In  the  Psalm  it  refers  to 
Israel;  row  it  is  to  be  seen  applying  to  Christ.  It  is  referred  to 
Christ  by  Peter  twice  (Acts  iv.  11 ;  i  Pet.  ii.  7),  and  also  by  Paul 
(Eph.  ii.  20). 

18.  Every  one  that  falleth,  &c. :  as  though  the  stone  were 
a  stumbling-block.  The  reference  is  to  unbelief  in  Christ  This 
by  itself  brings  disaster. 

on  whomsoever  it  shall  fall :  referring  to  Christ's  return  in 
power  for  judgement.  This  will  mean  awful  ruin  for  his  enemies. 
It  is  bad  to  be  opposed  to  Christ.  It  will  be  worse  for  him  to  be 
opposed  to  us. 

scatter  him  as  dust :  rather  *  scatter  as  chaff.' 

XX.  19-26.  Tribute  to  Ccesar.  The  Jewish  leaders  seek  to 
arrest  Jesus,  but  fear  the  people.  So  tliey  send  out  spies  who 
try  to  catch  him  in  his  speech.  First  they  ask  him  whether  it  is 
lawful  to  pay  taxes  to  Caesar.  Seeing  their  trickiness  he  asks  for 
a  denarius,   and,  pointing  out  what   is   stamped   on   it,  bids  the 


ST.  LUKE   20.   20-24  347 

hands  on  him  in  that  very  hour;  and  they  feared  the 
people :  for  they  perceived  that  he  spake  this  parable 
against  them.     And  they  watched  him,  and  sent  forth  20 
spies,  which  feigned  themselves  to  be  righteous,  that  they 
might  take  hold  of  his  speech,  so  as  to  deliver  him  up  to 
the  rule  and  to  the  authority  of  the  governor.     And  they  21 
asked  him,  saying,  Master,  we  know  that  thou  sayest  and 
teachest  rightly,  and  acceptest  not  the  person  of  any ^  but 
of  a  truth  teachest  the  way  of  God :     Is  it  lawful  for  us  22 
to  give  tribute  unto  Caesar,  or  not?     But  he  perceived  23 
their  craftiness,  and  said  unto  them,  Shew  me  a  penny.  24 
Whose  image  and  superscription  hath  it  ?    And  they  said, 


people  render  to  Caesar  what  is  due  to  him,  and  also  to  God  His 
due.  In  Mark  (xii.  13-17)  this  incident  follows  the  parable  of 
the  Vineyard,  as  in  Luke  ;  Matthew  (xxii.  1-14)  has  the  parable 
of  the  Wedding  Feast  between  the  two  passages. 

19.  scribes  and  the  chief  priests:  these  two  great  parties 
now  united  against  our  Lord,  as  in  verse  47. 

for  they  perceived,  &c.  This  led  to  fear  of  the  people,  who, 
seeing  the  application  of  the  parable  to  the  rulers,  might  turn  on 
them  and  lynch  them,  since  Jesus  had  just  declared  that  these 
men  aimed  at  his  death. 

20.  feig-ned  tLeiusclves  to  be  rig-hteous :  i.  e.  pretended  to 
come  innocently. 

the  governor :  the  Roman  procurator,  Pilate.  If  it  could  be 
contrived  so  that  Pilate  should  interfere,  the  Jewish  leaders  would 
escape  the  popular  vengeance,  because  the  blame  of  the  murder 
of  Jesus  would  be  attached  to  the  Imperial  Government.  For  tliis 
reason  a  charge  of  treason  must  be  created.  Matthew  sa3''s  that 
the  Herodians,  the  part}''  in  favour  with  the  Romans,  were 
concerned  in  thii,  plot. 

21.  acceptest  not  the  person:  a  Hebraism,  referring  to 
personal  favouritism  apart  from  justice.  Though  spoken  hypocriti- 
cally, this  is  a  testimony  to  our  Lord's  fearless  independence, 

22.  tribute:  the  capitation  tax  paid  by  all  alien  subjects  of 
Rome.  Judaa  the  Gaulanite,  a  Zealot  leader,  had  raised  an  in- 
surrection on  this  very  question  in  a.  d.  6.  The  attempt  is  to 
suggest  to  Pilate  that  Jesus  is  a  similar  insurgent  leader. 

24.  a  penny:  a  denarius.     See  note  on  vii.  41. 
Whose  image,  &c.    The  Caesar  would  be  Tiberius,  if  the  coin 


348  ST.  LUKE    20.  25-27 

25  Caesar's.  And  he  said  unto  them,  Then  render  unto 
Csesar  the  things  that  are  Caesar's,  and  unto  God  the 

36  things  that  are  God's.  And  they  were  not  able  to  take 
hold  of  the  saying  before  the  people  :  and  they  marvelled 
at  his  answer,  and  held  their  peace. 

37  And  there  came  to  him  certain  of  the  Sadducees,  they 


were  a  recent  ore.  Jewish  coins  had  no  images,  and  Jewish 
scruples  were  so  far  respected  that  Roman  coins  without  images 
were  allowed  for  Palestine.  But  in  order  to  flatter  Tiberius, 
Herod  Philip  had  coins  struclc  with  the  emperor's  head  on  them. 
Probably  the  denarius  produced  was  one  of  these  coins. 

25.  render  unto  Csesar,  &c.  By  accepting  the  coinage  of 
Rome  the  Jews  were  acknowledging  the  rights  of  the  Roman 
government  over  them.  Thus  the  implied  answer  is  that  it  is 
lawful  to  pay  this  tribute  to  Csesar,  for  those  who  thus  accept 
Caesar's  rule. 

and  unto  God.  The  claims  of  God  and  of  Caesar  are  not 
mutually  destructive,  as  the  fanatical  Zealots  contended.  Thus  the 
attempt  to  make  out  Jesus  to  be  a  rebel  leader  fails  by  his  refusing 
to  be  confounded  with  the  Zealot  part}'.  A  deeper  lesson  lies 
in  his  startling  addition  about  what  is  due  to  God.  This  he 
insists  on  just  after  the  parable  that  shews  the  neglect  of  duty 
to  God  by  the  Jewish  leaders. 

XX.  27-40.  Sadducees  and  the  resurrection.  Certain  Sadducees 
ask  Jesus  whose  husband  a  woman  will  be  in  the  resurrection,  if 
in  obedience  to  the  Levirate  law  seven  brothers  have  married  her 
in  succession.  He  replies  that  the  marriage  relation  will  not 
continue  after  the  resurrection.  Then  he  proceeds  to  prove  the 
truth  of  the  resyrrection  from  the  incident  of  Moses  at  the  burning 
bush,  since  there  we  read  of  the  God  of  patriarchs  who  had  died  ; 
for  they  whom  God  owns  as  His  people  must  be  alive. 

27.  certain  of  tlie  Sadducees:  the  party  of  the  priests,  aristo- 
cratic, conservative,  worldly,  and  sceptical  of  spiritual  mysteries. 
Their  chief  ground  of  opposition  to  the  Pharisees  was  their 
rejection  of  tradition,  the  sheet-anchor  of  Pharisaism,  in  favour 
of  a  hteral  interpretation  of  the  O.  T.  Thus  they  denied  the 
development  of  doctrine.  Now  the  doctrine  of  the  resurrection 
belonged  to  the  later  Judaism.  It  is  scarcely  ever  hinted  at  in  the 
O.T.  apart  from  the  late  book  of  Daniel.  Therefore  the  Sadducees 
rejected  it.  But  it  was  popular  with  the  people,  and  therefore 
for  Jesus  to  be  discredited  with  regard  to  this  doctrine  would 
undermine  his  influence.     The  question  raised  by  the  Sadducees 


ST.  LUKE   20.  28-37  349 

which  say  that  there  is  no  resurrection ;  and  they  asked 
him,  saying,  Master,  Moses  wrote  unto  us,  that  if  a  man's  28 
brother  die,    having  a   wife,  and  he  be  childless,  his 
brother  should  take  the  wife,  and  raise  up  seed  unto 
his  brother.     There  were  therefore  seven  brethren :  and  29 
the  first  took  a  wife,  and  died  childless;  and  the  second;  30 
and  the  third  took  her;  and  likewise^the  seven  also  left  31 
no  children,  and  died.     Afterward  the  woman  also  died.  32 
In  the  resurrection  therefore  whose  wife  of  them  shall  33 
she  be  ?  for  the  seven  had  her  to  wife.     And  Jesus  said  34 
unto  them.  The  sons  of  this  world  marry,  and  are  given 
in  marriage :    but  they  that   are   accounted    worthy  to  35 
attain  to  that  world,  and  the  resurrection  from  the  dead, 
neither  marry,  nor  are  given  in  marriage :  for  neither  can  36 
they  die  any  more :  for  they  are  equal  unto  the  angels ; 
and  are  sons  of  God,  being  sons  of  the  resurrection.    But  37 
that  the  dead  are  raised,  even  Moses  shewed,  in  the  place 
concerning  the  Bush,  when  he  calleth  the  Lord  the  God 

was  meant  to  throw  ridicule  on  the  doctrine  by  bringing  forward 
its  supposed  absurd  consequences. 

28.  Moses  wrote,  &c. :  a  reference  to  the  law  in  Deuteronomy 
XXV.  5-10,  at  this  time  universally  ascribed  to  Moses. 

34.  The  sons  of  this  world :  lit.  '  of  this  age,'  the  present  age, 
as  distinguished  from  the  new  age  after  the  resurrection.  The 
phrase  is  a  Hebraism,  meaning  'the  people  of  fhis  age.* 

35.  accounted  worthy,  &c. :  implying  that  the  resurrection  and 
the  new  age  are  only  for  such. 

that  world :  lit.  '  that  age,'  the  new  age  of  the  resurrection 
life. 

36.  equal  unto  the  au£fels:  i.  e.  as  immortal,  perhaps  also  as 
being  sinless,  but  the  former  is  the  dominant  idea,  as  the  previous 
clause — '  for  neither  can  they  die  any  more ' — suggests. 

sons  of  the  resurrection :  a  Hebraism,  meaning  *  resurrec- 
tion people.' 

37.  even  Moses:  the  Sadducees,  rejecting  late  traditions,  had 
appealed  to  the  law  of  Moses.  Jesus  replies  that  even  the 
writings  attributed  to  Moses  bear  witness  to  a  future  life.  The 
reference  is  to  Exodus  iii.  6. 


350  ST.  LUKE   20.  38-43 

of  Abraham,  and  the  God  of  Isaac,  and  the  God  of  Jacob. 

38  Now  he  is  not  the  God  of  the  dead,  but  of  the  living : 

39  for  all  live  unto  him.     And  certain  of  the  scribes  answer- 

40  ing  said,  Master,  thou  hast  well  said.     For  they  durst 
not  any  more  ask  him  any  question. 

41  And  he  said  unto  them,  How  say  they  that  the  Christ 
4a  is  David's  son?     Eor  David  himself  saith  in  the  book  of 

Psalms, 

The  Lord  said  unto  my  Lord, 
Sit  thou  on  my  right  hand, 
43  Till  I  make  thine  enemies  the  footstool  of  thy  feet. 

38.  The  argument  is  that  since  God  here  speaks  of  Himself  as  the 
God  of  men  who  died  long  ago,  these  must  now  be  living.  He  is 
not  a  God  of  the  past,  He  is  concerned  with  present  life.  It  has  been 
objected,  however,  that  in  the  original  Hebrew  the  phrase  simply 
means  the  God  whom  the  patriarchs  used  to  worship  during  their 
life  on  earth.  Even  if  that  be  so,  Jesus  would  have  the  Sadducees 
know  that  God  will  not  let  those  perish  who  truly  worship  Him. 
If  He  cares  to  own  them,  as  in  this  passage,  He  will  surely  keep 
them  alive. 

XX.  41-44.  Davids  son.  Jesus  asks,  how  can  the  Christ  be 
David's  son,  as  people  say,  since  David  called  him  Lord  ? 

41.  How  say  they,  &c.  Popular  opinion,  supported  by  the 
teaching  of  the  Rabbis,  and  resting  on  O.  T.  prophecy,  e.  g. 
Jeremiah  xxiii.  5  :  '  Behold,  the  days  come,  saith  the  Lord,  that 
I  will  raise  unto  David  a  righteous  Branch,'  &c. 

42.  David  himself  saith,  &c.  :  Psalm  ex.  i.  O,  T.  scholars 
now  maintain  that  this  Psalm  was  not  David's,  but  was  probably 
written  by  an  anonymous  poet  about  143  b.  c.  to  celebrate  the 
accession  to  priestly  and  kingly  power  of  Simon  Maccabaeus. 
But  some  say  this  must  be  wrong,  because  Jesus  here  says  the 
Psalm  is  David's.  Now  nothing  can  be  more  mischievous  in  this 
connexion  or  more  irreverent  than  to  drag  in  the  name  of  our 
Lord  to  support  a  particular  view  of  Biblical  criticism.  The  result 
must  be  to  undermine  faith  in  Christ.  It  is  only  reasonable  to 
suppose,  and  only  honest  to  confess,  that  Jesus  in  his  human 
limitations  shared  the  opinions  of  his  people  about  the  historical 
origin  of  the  O.  T.  writings.  His  mission  was  not  to  bring 
a  revelation  of  Biblical  criticism.  We  hav^e  no  more  reason  to 
suppose  that  he  anticipated  this  science  than  that  he  anticipated 
the  geology  or  the  chemistry  of  our  own  age. 


ST.  LUKE   20.  44-47  351 

David  therefore  calleth  him  Lord,  and  how   is  he   his  44 
son  ? 

And  in  the  hearing  of  all  the  people  he  said  unto  his  45 
disciples,  Beware  of  the  scribes,  which  desire  to  walk  in  4^ 
long  robes,  and   love  salutations  in  the  marketplaces, 
and  chief  seats  in  the  synagogues,  and  chief  places  at 
feasts ;   which   devour  widows'  houses,  and  for  a  pre-  47 
tence  make  long   prayers  :   these  shall  receive  greater 
condemnation. 

44.  David  therefore,  &c.  The  argument  is  suited  to  the  hearers, 
quite  apart  from  the  critical  question  of  the  authorship  of  the 
Psalm.  The  Jews  took  it  for  granted  that  David  wrote  the  Psalm. 
Yet  they  applied  it  to  David's  son.  How  could  they  do  that  ? 
Jesus  would  have  them  go  on  to  the  natural  inference. 

how  is  he  his  son?  This  has  been  taken  in  two  ways  :  (i) 
That  the  Christ  cannot  be  David's  son.  But  Jesus  never  denied 
it  on  any  other  occasion ;  he  seemed  to  accept  it,  e.  g.  from  the 
blind  man  at  Jericho  (xviii.  38).  (2)  That  the  Christ  must  have 
a  mysterious  higher  nature,  so  that  even  his  earthly  ancestor  could 
hail  him  as  Lord.  This  is  the  more  natural  interpretation.  Jesus 
hints  at  an  O.  T.  prophecy  which  only  the  doctrine  of  the  super- 
human nature  of  the  Christ  can  satisfy. 

XX.  45-47.  Warning  against  the  scribes.  Jesus  warns  against 
the  scribes,  who  are  very  pompous  and  self-important,  but  who 
act  dishonestly  and  hypocritically. 

46.  the  scribes.  See  note  on  v.  ai.  Matthew  (xxiii.  3)  adds  the 
Pharisees.  In  Mark  (xii.  38),  as  in  Luke,  the  description  is  only 
assigned  to  the  scribes.  No  doubt  most  of  these  scribes  were 
Pharisees. 

long  robes :  garments  used  at  festivals.  The  word  for  robes 
is  that  used  in  the  parable  of  the  Prodigal  Son  (xv.  22)  for  the 
best  robe. 

chief  seats.     See  note  on  xi.  43. 

47.  which  devour  widows'  houses:  either  (i)  as  honoured 
citizens  made  trustees  of  widows,  and  then  abusing  their  position 
by  appropriating  funds  committed  to  their  charge ;  or  (^2)  as 
lawyers  in  practice  consuming  the  property  of  widows  in  probate 
cases  ;  or  (3),  more  probably,  as  revered  teachers  imposing  on  the 
hospitality  of  widows,  and  obtaining  presents  from  them  by 
working  on  their  religious  feelings. 

greater  condemnation :  i.  e.  greater  than  the  condemnation  of 
other  people,  even  publicans  and  sinners. 


352  ST.  LUKE   21.  1-5 

21      And  he  looked  up,  and  saw  the  rich  men  that  were 

2  casting  their  gifts  into  the  treasury.    And  he  saw  a  certain 

3  poor  widow  casting  in  thither  two  mites.  And  he  said, 
Of  a  truth  I  say  unto  you,  This  poor  widow  cast  in  more 

4  than  they  all :  for  all  these  did  of  their  superfluity  cast 
in  unto  the  gifts  :  but  she  of  her  want  did  cast  in  all  the 
living  that  she  had. 

5  And  as  some  spake  of  the  temple,  how  it  was  adorned 

xxi.  1-4.  The  widow  s  mites.  Jesus,  while  watching  the  rich 
men  casting  their  offerings  into  the  temple  treasury .  sees  a  widow 
cast  in  two  mites.  He  declares  that  she  is  giving  more  than  all 
the  others,  because  she  only  is  making  a  real  sacrifice  to  provide 
her  gift.     This  is  also  in  Mark  (xii.  41-44),  but  not  in  Matthew. 

1.  he  looked  up.  Possibly,  as  Dr.  Plummer  suggests,  he  had 
been  sitting  with  downcast  or  closed  eyes,  wearied  with  the  long 
discussion.     Mark  tells  us  that  he  was  seated. 

the  rich  men :  so  frequently  appearing  in  an  unfavourable 
light  in  Luke.  According  to  Mark,  Jesus  was  watching  the  crowd 
of  worshippers  and  observing  what  the  rich  among  them  did. 

the  treasury.  There  were  thirteen  trumpet-shaped  chests  in 
the  court  of  the  women  at  the  temple  for  the  reception  of  free-will 
offerings,  each  bearing  the  name  of  the  special  fund  to  which  its 
contents  were  devoted.  Thus  the  widow  could  select  the  particular 
destination  of  her  mites,  and  if  she  chose  divide  them  between 
two  objects. 

2.  two  mites.  For  the  value  of  these  coins  see  note  on  xii.  59. 
Two  mites  constituted  the  smallest  sum  it  was  considered  lawful 
for  anybody  to  give. 

3.  more  than  they  all :  this  does  not  imply  that  the  widow 
made  the  largest  possible  sacrifice.  If  the  rich  young  ruler  had 
followed  the  advice  of  Jesus  and  given  all  his  property  to  feed  the 
poor,  he  would  have  given  incomparably  more  than  this  widow, 
because  he  would  have  made  a  sacrifice  of  what  might  last  a 
lifetime  ;  while  her  gift,  if  she  had  retained  it,  could  purchase  but 
one  poor  morsel  of  food.  But  the  point  of  the  comparison  is 
found  in  the  fact  that  the  rich  men  did  not  even  make  that  small 
sacrifice.  They  gave  of  their  superiluity  what  the}'  could  well 
spare,  and  did  not  feel  it.  She  gave  all  she  had,  and  felt  it,  for 
she  had  not  another  farthing  with  which  to  buy  a  crust  of  bread. 
The  lesson  is  that  the  value  of  a  gift  depends  on  the  sacrifice 
it  involves. 

xxi.  5-9.   77?^  temple  to  be  destroyed.    While  some  are  admiring 


ST.  LUKE    21.  6-9  353 

with  goodly  stones  and  offerings,  he  said,  As  for  these  6 
things  which  ye  behold,  the  days  will  come,  in  which 
there  shall  not  be  left  here  one  stone  upon  another,  that 
shall  not  be  thrown  down.     And  they  asked  him,  saying,  ^ 
Master,  when  therefore  shall  these  things  be?  and  what 
shall  be  the  sign  when  these  things  are  about  to  come  to 
pass  ?    And  he  said,  Take  heed  that  ye  be  not  led  astray :  8 
for  many  shall  come  in  my  name,  saying,  \2sci  he\  and. 
The  time  is  at  hand :  go  ye  not  after  them.     And  when  9 

the  splendour  of  the  temple,  Jesus  declares  that  it  will  be  completely 
destroyed.  Asked  when  this  is  to  be,  he  warns  against  being 
deceived  by  delusive  signs  and  expecting  it  too  soon. 

5.  the  temple  :  as  rebuilt  by  Herod,  of  vast  size  and  great 
splendour.  Wilson,  of  the  Palestine  Exploration  Fund,  describes 
it  as  '  a  building  longer  and  higher  than  York  Cathedral,  standing 
on  a  solid  mass  of  masonry  almost  equal  in  height  to  the  tallest 
of  our  church  spires '  {^Recovery  of  Jerusalem^  p.  9  ;  see  also 
Josephus'  elaborate  description  of  the  temple,  Wars,  v.  5). 

gfoodly  stones  :  the  traveller  to-day  is  amazed  at  the  huge 
stones  that  are  found  in  its  foundations. 

offering's:  lit.  'consecrated  things.'  Among  these  Josephus 
mentions  Herod's  golden  vine  with  bunches  as  tall  as  a  man. 
Tacitus,  describing  Jerusalem,  says  that  '  a  temple  of  immense 
wealth  was  there'  {Hist.  v.  12). 

6.  there  shall  not  be  left  here  one  stone,  &c.  Jesus  had 
said  this  of  the  city  when  lamenting  over  it  from  the  Mount  of 
Olives  (xix.  44).  Nov/  his  words  apply  to  the  temple.  After 
the  siege  of  Jerusalem  Titus  wished  to  save  the  temple,  but 
he  was  too  late.  A  soldier  had  flung  a  lighted  brand  into  it,  and 
it  was  burnt  to  the  ground. 

7.  they  asked  him.  Mark,  who  is  more  full  in  his  details  here, 
tells  us  that  Jesus  was  seated  on  the  Mount  of  Olives  over  against 
the  temple  with  Peter,  James,  John,  and  Andrew  ;  and  that  then 
this  question  was  put  to  him  by  the  four  disciples  (see  Mark  xiii.  3). 

8.  in  my  name  :  not  professing  to  be  disciples  of  Jesus  Christ, 
or  messengers  from  him,  as  the  next  sentence  shews,  but  actually 
claiming  to  be  the  Christ,  coming  therefore  in  our  Lord's  name  in 
the  sense  that  they  claim  it  for  themselves. 

I  am  he  :  the  Christ.  Three  men,  Dositheus,  Simon  Magus, 
and  Menander,  though  not  claiming  to  be  the  Jewish  Messiah, 
were  anti-Christs,  arrogating  for  themselves  some  of  the  rights  and 
position  assigned  to  our  Lord  in  Christian  teaching. 

A  a 


354  ^T.  LUKE   21.  10-14 

ye  shall  hear  of  wars  and  tumults,  be  not  terrified  :  for 
these  things  must  needs  come  to  pass  first ;  but  the  end 
is  not  immediately, 
ro      Then  said  he  unto  them,  Nation  shall  rise  against 

1 1  nation,  and  kingdom  against  kingdom  :  and  there  shall 
be  great  earthquakes,  and  in  divers  places  famines  and 
pestilences  ;  and  there  shall  be  terrors  and  great  signs 

12  from  heaven.  But  before  all  these  things,  they  shall  lay 
their  hands  on  you,  and  shall  persecute  you,  delivering 
you  up  to    the   synagogues  and   prisons,   bringing  you 

13  before  kings  and  governors  for  my  name's  sake.     It  shall 

14  turn  unto  you  for  a  testimony.     Settle  it  therefore  in 

9.  wars  and  tumults.  Both  Josephus  and  Tacitus  describe  the 
forty  years  between  our  Lord's  time  and  the  year  70  a.  d.,  when 
Jerusalem  was  destroyed,  as  full  of  war  and  disorder. 

xxi.  10-19.  Coming  troubles.  Jesus  proceeds  to  specify  more 
in  detail  what  troubles  will  be  seen  before  the  end,  first  mentioning 
great  public  calamities,  and  then  warning  his  disciples  of  persecu- 
tion. This  will  turn  out  to  be  a  witness  to  the  truth.  They  are 
not  to  be  anxious  as  to  how  the}^  shall  conduct  themselves  when 
put  on  trial,  for  he  will  help  them.  They  will  be  terribly  treated, 
and  in  some  cases  suflfer  martyrdom.  Yet  they  will  come  to  no 
real  harm,  and  if  they  have  patience  they  will  win  their  lives  in 
the  end. 

10.  Nation  shall  rise  against  nation,  &c.  It  has  been  said 
that  this  would  be  impossible  under  the  Roman  government.  But 
in  point  of  fact  it  did  happen  repeatedly,  as  in  the  war  between 
Aretas  the  Arabian  ethnarch  and  Herod  the  tetrarch. 

12.  before  all  tliese  thing's.  Jesus  now  proceeds  to  speak  of 
the  troubles  to  befall  his  own  disciples.  These  will  come  before 
the  great  national  calamities. 

lay  their  hands  on  yoxi :  a  technical  expression  for  a  legal 
arrest. 

the  synag-ogues  :  for  local  examination  before  the  synagogue 
elders.     Persecution  by  the  Jews  is  here  described. 

before  king's  and  g-overnors:  referring  to  persecution  through 
the  secular  courts  and  under  pagan  authority. 

13.  for  a  testimony :  i.  e.  to  the  truth  of  Christ  and  his  gospel. 
The  fidelity  of  the  confessors  will  bring  this  truth  to  light  and  do 
honour  to  it. 


ST.  LUKE   21.   15-19  355 

your  hearts,  not  to  meditate  beforehand  how  to  answer : 
for  1  will  give  you  a  mouth  and  wisdom,  which  all  your  15 
adversaries  shall  not  be  able  to  withstand  or  to  gainsay. 
But   ye   shall   be   delivered   up   even   by   parents,   and  16 
brethren,   and  kinsfolk,   and  friends ;  and  some  of  you 
shall  they  cause  to  be  put  to  death.     And  ye  shall  be  17 
hated  of  all  men  for  my  name's  sake.     And  not  a  hair  of  18 
your  head  shall  perish.     In  your  patience  ye  shall  win  19 
your  souls. 

14.  not  to  meditate  beforeliand :  similar  to  the  directions 
previously  given  (xii.  11,  12),  where  it  is  promised  that  the  Holy 
Spirit  shall  prompt  the  right  defence.  Here  Jesus  promises  that 
he  himself  will  give  his  disciples  the  needful  assistance.  This 
only  refers  to  the  confessor's  answer  in  the  law  courts.  It  has 
nothing  to  do  with  the  question  of  meditating  on  Christian  truth 
in  preparation  for  teaching  others. 

15.  moutli:  a  Hebraism,  meaning  power  of  utterance.  This, 
joined  to  wisdom,  means  ability  to  express  oneself,  added  to  the 
gift  of  wisdom  to  determine  what  should  be  said. 

16.  even  by  parents  :  the  most  cruel  form  of  persecution,  but 
not  unknown  among  the  Jews. 

17.  hated  of  all  men :  i.  e.  by  all  men.  Verified  in  early 
Christian  history,  where  the  Christians  are  treated  by  their  pagan 
neighbours  as  '  enemies  of  the  human  race.'  Their  refusal  to  join 
in  idolatrous  and  dissolute  popular  festivals,  their  shunning  the 
obscene  theatre  and  the  cruel  amphitheatre,  and  their  preaching  of 
coming  judgement  led  to  their  being  regarded  by  the  Romans  as 
gloomy  misanthropists.  Tacitus  tells  us  that  it  was  in  reliance  on 
this  unpopularity  of  the  Christians  that  Nero  selected  them  as  the 
victims  on  whom  to  throw  the  blame  of  the  fire  of  Rome  (Ann. 
XV.  44). 

18.  not  a  hair,  &c.  Jesus  could  not  mean  this  to  be  taken 
literally,  because  he  had  just  told  his  disciples  that  some  of  them 
would  be  put  to  death.  Still.^they  would  not  come  to  the  very 
slightest  real  harm. 

19.  In  your  patience  :  rather  '  in  your  endurance.'  By  facing 
and  accepting  the  persecution  the  disciples  will  gain  the  victory  in 
the  end. 

win :  not  merely  possess  :  it  is  something  to  be  obtained  by 
means  of  the  conflict  as  the  prize  of  endurance. 

souls:  better  'lives,'  i.e.  in  the  resurrection,  in  the  future 
world.     There  the  faithful  disciples  will  have  their  lives,  which 

A  a  2 


356  ST.  LUKE  21.  20-23 

20      But  when  ye  see  Jerusalem  compassed  with  armies, 

31  then  know  that  her  desolation  is  at  hand.     Then  let 

them  that  are  in  Judaea  flee  unto  the  mountains;  and 

let  them  that  are  in  the  midst  of  her  depart  out ;  and  let 

22  not  them  that  are  in  the  country  enter  therein.     For 

would  have  been  forfeited  by  apostasy.  See  note  on  ix.  24. 
Instead  of  this  saying,  Matthew  (xxiv.  13)  and  Mark  ;xiii.  13)  have  : 
*  He  that  endureth  [the  verbal  form  of  the  Greek  word  rendered 
"  patience  "  in  Luke]  to  the  end,  the  same  shall  be  saved.' 

xxi.  20-24.  The  doom  of  Jerusalem.  The  spectacle  of  armies 
gathering  round  Jerusalem  will  be  the  sign  of  her  approaching 
ruin.  Then  safety  must  be  found  in  flight.  Jesus  commiserates 
the  lot  of  mothers  with  young  babes  in  the  horror  of  those  times. 
Great  calamities  will  fall  on  the  Jews,  and  their  city  will  be  trampled 
down  by  Gentile  powers,  till  the  time  of  the  Gentiles  is  completed. 

20.  Jerusalem  compassed  with  armies :  //V. 'being  compassed,' 
i.  e.  while  the  armies  are  in  the  very  act  of  gathering  round  the 
city,  and  when  there  is  still  an  opportunity  of  escaping.  In  Luke 
this  very  explicit  phrase  takes  the  place  of  the  vague  expression 
repeated  from  Daniel,  '  the  abomination  of  desolation,'  in  Matthew 
(xxiv.  15)  and  Mark  (xiii.  14).  Luke's  definite  language  here  and 
again  in  verse  24,  when  contrasted  with  the  more  obscure  and 
general  terms  of  the  parallel  passages  in  the  two  other  Synoptic 
Gospels,  has  given  rise  to  the  opinion  that  this  Gospel  was  written 
after  the  destruction  of  Jerusalem.  If  that  be  so,  it  would  seem 
that  Luke  has  interpreted  by  the  Hght  of  history,  for  the  benefit  of 
Theophilus  and  other  Gentile  readers,  the  more  general  terms 
clothed  in  more  Jewish  imagery  which  we  find  in  Matthew  and 
Mark,  and  which  therefore  must  be  considered  closer  to  the  original 
form  of  our  Lord's  language.  This  is  more  probable  than  that  Luke's 
distinct  language  has  been  rendered  obscure  by  Matthew  and  Mark. 

her  desolation,  &c.  :  a  prediction  that  the  siege  will  end  in 
the  destruction  of  the  city.  Thus  forewarned,  the  disciples  can  act 
accordingly. 

21.  in  Judaea:  i.  e.  the  whole  district  round  about  Jerusalem. 
unto    the   mountains :    limestone   hills  abounding  in  caves 

where  refugees  could  hide,  as  David  when  a  fugitive  from  Saul  hid 
with  his  men  in  these  same  mountains. 

in  the  midst  of  her.  Eusebius  says  that  the  Christians  of 
Jerusalem  made  their  escape  before  the  siege  to  Pella  in  Pereea,  in 
accordance  with  the  warning  of  an  •  oracle  '  {Hist.  Eccl.  iii.  5). 

them  that  are  in  the  country :  perhaps  meaning  people 
whose  residence  is  in  Jerusalem  working  out  on  their  farms  or 


ST.  LUKE  21.  23-25  357 

these  are  days  of  vengeance,  that  all  things  which  are 
written  may  be  fulfilled.  Woe  unto  them  that  are  with  23 
child  and  to  them  that  give  suck  in  those  days !  for  there 
shall  be  great  distress  upon  the  land,  and  wrath  unto 
this  people.  And  they  shall  fall  by  the  edge  of  the  sword,  21 
and  shall  be  led  captive  into  all  the  nations :  and  Jeru- 
salem shall  be  trodden  down  of  the  Gentiles,  until  the 
times  of  the  Gentiles  be  fulfilled.     And  there  shall  be  25 

vineyards,  for  whom  it  will  not  be  safe  to  return  home  to  fetch 
away  property,  &c.  ;  but  more  probably  country  people,  flying 
before  the  march  of  the  Roman  army,  who  might  think  they 
would  find  safety  within  the  walls  of  the  city.  They  are  warned 
against  attempting  to  do  so. 

22.  all    thing's    whicli    are    written :     referring    to    O.  T. 

prophecies,  e.g.   Micah  iii.   12:   'Therefore  shall  Zion  for  your 

sake   be  plowed  as  a   field,  and  Jerusalem  shall  become  heaps, 

and  the  mountain  of  the  house  as  the  high  places  of  a  forest.' 

24.  The  various  statements  of  this  verse  are  only  found  in  Luke. 

they  shall  fall,  &c.  Josephus  states  that  1,100,000  perished 
in  the  siege,  and  that  97,000  were  carried  away  into  captivity. 
Josephus  is  accustomed  to  exaggerate  when  dealing  with  figures, 
and  it  is  manifest  that  he  must  be  doing  so  here.  Still  there  was 
wholesale  destruction  and  slavery  of  the  survivors. 

trodden  down  of  the  Gentiles:  Gentile  possession  of 
Jerusalem,  insulting  it. 

the  times  of  the  Qentiles :  lit.  '  seasons  of  the  Gentiles,' 
their  special  occasions  or  opportunities,  i.  e.  either  occasions 
of  judgement,  when  they  in  turn  shall  be  overthrown,  or  oppor- 
tunities of  grace,  during  which  they  are  being  brought  into  the 
kingdom.  The  latter  seems  the  more  likely  meaning,  since  the 
phrase  is  found  only  in  Luke,  the  Gospel  that  most  enlarges  on 
the  graciousness  of  the  good  news  for  the  Gentiles. 

fulfilled  :  '  completed '  :  when  these  seasons  have  come  to 
an  end. 

xxi.  25-28.  The  coming  of  the  Son  of  man.  After  the  completion 
of  the  seasoHS  of  the  Gentiles  there  will  be  great  signs  in  heaven 
and  on  earth  with  alarming  times.  Then  the  Son  of  man  will  be 
seen  coming  in  power  and  splendour.  For  Christ's  disciples  that 
will  be  the  time  of  deliverance. 

It  is  to  be  observed  that  Luke  distinctly  separates  the  great  events 
of  the  second  advent  from  the  destruction  of  Jerusalem,  as  they 
are  not  divided  in  the  other  Synoptic  Gospels,  placing  the  seasons 


358  ST.  LUKE    21.   36-28 

signs  in  sun  and  moon  and  stars ;  and  upon  the  earth 
distress  of  nations,  in  perplexity  for  the  roaring  of  the  sea 

26  and  the  billows ;  men  fainting  for  fear,  and  for  expecta- 
tion of  the  things  which  are  coming  on  the  world :  for 

27  the  powers  of  the  heavens  shall  be  shaken.  And  then 
shall  they  see  the  Son  of  man  coming  in  a  cloud  with 

38  power  and  great  glory.  But  when  these  things  begin  to 
come  to  pass,  look  up,  and  lift  up  your  heads ;  because 
your  redemption  draweth  nigh. 

of  the  Gentiles  between,  and  thus  indicating  a  considerable  interval. 
Writing  after  the  destruction  of  Jerusalem,  as  perhaps  was  not 
the  case  with  the  other  Synoptic  writers,  he  was  in  a  position 
to  see  the  distinction  of  two  events  that  were  run  together  in  their 
minds,  and  so  the  better  to  disentangle  the  reports  of  our  Lord's 
sayings  on  the  two  subjects  and  assign  them  severally  to  their 
right  places. 

25.  sig^ns  in  sun  and  moon  and  stars.  It  is  quite  in  accordance 
with  the  custom  of  prophecy  to  take  these  words  metaphorically, 
e.g.  Isaiah  xiii.  10:  '  For  the  stars  of  heaven  and  the  constellations 
thereof  shall  not  give  their  light  :  the  sun  shall  be  darkened  in 
his  going  forth,  and  the  moon  shall  not  cause  her  light  to  shine' — 
where  the  context  shews  that  the  troubles  connected  with  the 
overthrow  of  Babylon  are  thus  poetically  described.  Eclipses  ot 
sun  and  moon  and  falling  meteors  represent  great  changes  in  the 
regular  course  of  events.  Similarly '  the  roaring  of  the  sea'  points 
to  ocean  tempests  as  S3'mbolical  of  great  commotion,  danger,  and 
terror  among  men. 

26.  powers  of  tiie  heavens:  not  angels.  Evidently  the 
language  points  to  the  physical  heavens,  the  starry  regions, 
perhaps  as  metaphorical  of  governments,  or  more  generall3'  of 
ruling  influences  of  all  sorts,  which  are  unsettled  in  times  of  great 
revolutions. 

27.  Plainly  predicting  a  return  in  power  and  splendour.  But 
it  is  not  reasonable  to  take  the  language  literally,  to  teach  that  Jesus 
will  come  visibly  with  material  clouds,  if  the  other  prophetic 
words  of  the  passage  are  metaphorical.     See  note  on  ix.  26. 

28.  lift  up  your  heads  :  as  though  they  had  been  bowed  while 
the  tempest  swept  over  them. 

your  redemption.  The  word  is  used  here  in  its  most  general 
sense,  meaning  deliverance  from  all  the  troubles  before  enumerated. 
But  it  will  natural!}-  introduce  its  deeper  meaning.  When  Christ 
comes  he  will  bring  full  deliverance,  perfect  salvation  to  his  people. 


ST.   LUKE    21.  29-33  359 

And  he  spake  to  them  a  parable :  Behold  the  fig  tree,  39 
and  all  the  trees :  when  they  now  shoot  forth,  ye  see  it  30 
and  know  of  your  own  selves  that  the  summer  is  now 
nigh.  Even  so  ye  also,  when  ye  see  these  things  coming  31 
to  pass,  know  ye  that  the  kingdom  of  God  is  nigh. 
Verily  I  say  unto  you,  This  generation  shall  not  pass  32 
away,  till  all  things  be  accomplished.  Heaven  and  earth  33 
shall  pass  away  :  but  my  words  shall  not  pass  away. 

xxi.  39-33.  ^^^  lesson  of  the  trees.  As  the  sprouting  of  the 
trees  is  recognized  for  a  sign  that  summer  is  near,  so  the  appearance 
of  the  signs  of  which  Jesus  has  spoken  should  make  his  people 
know  that  the  kingdom  of  God  is  near.  The  accompHshment 
of  Christ's  predictions  is  to  take  place  before  the  generation  then 
living  passes  away. 

29.  the  £«•  tres,  and  all  the  trees.  Matthew  (xxiv.  32)  and 
Mark  (xiii.  28}  only  have  'the  fig  tree.'  It  has  been  conjectured 
that  the  addition  '  and  all  the  trees  '  comes  in  Luke  for  the  benefit 
of  people  in  countries  where  the  fig  tree  is  not  known. 

30.  know  of  your  own  selves  :  from  your  own  observation, 
without  being  told.  So  it  should  be  when  the  signs  Jesus  has  just 
described  appear. 

31.  the  king-dom  of  God  is  nig-h.  This  seems  to  be  equivalent 
to  the  statement  in  verse  28:  'Your  redemption  draweth  nigh,' 
in  the  full  realization  of  the  kingdom  and  the  triumph  of  Christ 
at  his  return. 

32.  This  g-eneration.  This  must  mean  the  people  then  living, 
not  'mankind,'  nor  'the  Jews,'  as  some  have  suggested.  Thus 
we  read  :  'This  generation  is  an  evil  generation.  .  .  .  Even  as 
Jonah  became  a  sign  unto  the  Ninevites.  so  shall  also  the  Son  of 
man  be  to  this  generation'  (xi.  29.  3o_;.  The  same  idea  occurs 
unmistakably  in  ix.  27  :  '  There  be  some  of  them  that  stand  here,' 
&c.,  plainly  meaning  that  some  of  the  people  then  present  are  to 
see  what  is  predicted. 

till  all  thing-s  be  accomplished.  It  is  difficult  to  reconcile 
these  words  with  verse  24:  'And  Jerusalem  shall  be  trodden 
down  of  the  Gentiles,  until  the  times  of  the  Gentiles  be  fulfilled,' 
which  points  to  some  time  after  the  destruction  of  Jerusalem. 
We  must  suppose  them  to  refer  to  the  time  of  that  event,  which 
in  Luke  is  separated  from  the  second  advent  by  a  considerable 
interval.  The  only  alternative  is  to  identify  the  second  advent 
with  the  destruction  of  Jerusalem,  as  it  seems  to  be  identified  in 
Matthew  and  Mark. 


36o  ST.  LUKE    21.  34-37 

34  But  take  heed  to  yourselves,  lest  haply  your  hearts  be 
overcharged  with  surfeiting,  and  drunkenness,  and  cares 
of  this  life,  and  that  day  come  on  you  suddenly  as  a  snare : 

35  for  so  shall  it  come  upon  all  them  that  dwell  on  the  face 

36  of  all  the  earth.  But  watch  ye  at  every  season,  making 
supplication,  that  ye  may  prevail  to  escape  all  these 
things  that  shall  come  to  pass,  and  to  stand  before  the 
Son  of  man. 

37  And  every  day  he  was  teaching  in  the  temple;  and 


xxi.  34-38,  Warnings  against  unprepayedness.  Jesus  warns  his 
disciples  against  self-indulgence  and  worldly  care,  in  view  of  the 
sudden  coming  of  the  great  day.  They  are  to  watch  with  prayer 
that  they  may  be  prepared  to  meet  the  Son  of  man.  Jesus  teaches 
in  the  temple  every  day,  and  lodges  at  night  on  the  Mount  of  Olives. 

34.  surfeiting' :  lit.  '  nausea.' 

cares  of  this  life  :    first  self-indulgence,   then  anxiety,  are 
named  as  the  two  great  branches  of  worldly  absorption, 

35.  dwell :  lit.  '  sit,'  as  at  their  ease, 

all  the  earth.    This  might  be  translated  '  all  the  land.' 

36.  to  stand :  i.  e.  not  to  quake  and  shrink,  to  be  able  to  face 
the  Son  of  man.  In  the  Wisdom  of  Solomon  v.  i  we  read  :  '  Then 
shall  the  righteous  man  stand  in  great  boldness.' 

37.  every  day :  from  Sunday  till  Thursday  in  the  last  week. 
lodged  in  the  mount :  at  the  garden  of  Gethsemane. 

Note. — The  contents  of  this  chapter,  and  their  parallels  in 
Matthew  and  Mark,  have  been  called  'The  Apocalypse  of  Jesus.' 
Some  critics  consider  this  to  be  a  Christian  or  even  a  Jewish 
Apocalypse,  not  originated  by  our  Lord,  but  erroneously  assigned 
to  him  by  the  church  of  later  times.  The  language  is  very  like 
that  of  other  Apocalyptic  literature,  especially  that  of  the  Book 
of  Enoch.  But  this  theory  is  beset  with  difficulties.  It  is  very 
unlikely  that  all  three  evangelists  would  be  deceived  to  so  great 
an  extent.  No  trace  of  the  supposed  original  Apocalypse  can 
be  found.  Moreover,  sayings  of  kindred  nature  are  met  with  among 
the  teachings  of  Jesus  in  other  parts  of  the  Gospels  (e.g.  Luke  ix. 
26,  27  ;  xii.  40  ;  xiii.  35  ;  xvii.  22-37  ;  and  parallel  passages).  It 
is  most  improbable  that  all  these  come  from  some  foreign  source. 
The  difficulty  of  interpretation  rests  chiefly  on  the  apparent 
confusion  between  the  destruction  of  Jerusalem  and  the  coming 
of  Christ  for  final  victory  and  judgement.  But,  as  we  have  seen, 
it  is  possible  that  his  separate  teachings  on  these  two  subjects 


ST.   LUKE    21.  38—22.  3  361 

every  night  he  went  out,  and  lodged  in  the  mount  that 
is  called  the  moimt  of  Olives.     And  all  the  people  came  38 
early  in  the  morning  to  him  in  the  temple,  to  hear  him. 

Now  the  feast  of  unleavened  bread  drew  nigh,  which  22 
is  called  the  Passover.     And  the  chief  priests  and  the    2 
scribes  sought  how  they  might  put  him  to  death;  for  they 
feared  the  people. 

And  Satan  entered  into  Judas  who  was  called  Iscariot,    3 

were  run  together  in  the  traditions  of  the  early  Christians.  We 
have  observed  a  distinction  dravi^n  by  Luke  that  is  not  noted 
by  the  other  evangelists,  in  the  separation  at  verse  24.  Dr.  Russell 
in  The  Paroiisia  maintained  that  the  whole  was  fulfilled  at  the 
destruction  of  Jerusalem.  But  he  had  to  strain  the  words  about 
the  coming  of  the  Son  of  man  to  confine  them  to  that  event. 

Passion  and  Death,  xxii,  xxiii. 
xxii.  1-6.     Judas's  treason.     As  the  passover  approaches,  the 
Jewish  authorities  seek  means  for  putting  Jesus  to  death.     Judas, 
now  possessed  by  Satan,  offers  to  betray  Jesus,  and  is  promised 
a  money  payment  for  doing  so. 

1.  the  feast  of  unleavened  bread  :  when  all  leaven  is  excluded 
from  Jews'  houses  for  a  week,  commencing  at  the  X4th  Nisan, 
about  our  Easter. 

called  the  Passover :  an  explanation  for  Luke's  Gentile 
readers.  The  festival  was  associated  in  the  law  with  the 
deliverance  of  Israel  in  Egypt  at  the  time  of  the  slaying  of 
the  firstborn  (see  Exod.  xii.)  ;  but  these  associations  appear  to 
have  been  grafted  on  to  an  older  harvest  festival,  the  feast  follow- 
ing the  early  barley  harvest  (see  Lev.  xxiii.  10-14). 

2.  the  chief  priests  and  the  scribes :  the  two  rival  parties  in 
the  Sanhedrin  united  against  Jesus. 

feared  the  people.  The  popularity  of  our  Lord's  teaching 
in  the  temple,  especially  among  the  Galilaean  pilgrims,  made  the 
most  public  places  the  safest  for  him. 

3.  Satan  entered.  This  is  not  in  Matthew  or  Mark,  but  in 
John  xiii.  2  it  is  stated  that  the  purpose  to  betraj''  his  Master  was 
put  into  the  heart  of  Judas  by  the  devil.  Luke's  stronger  language 
does  not  point  to  demoniacal  possession.  In  the  Gospels  Satan 
is  always  distinct  from  the  demons  of  epilepsy  and  insanity.  He  is 
the  tempter.  Nor  does  he  come  apart  from  man's  will.  Satan 
entering  is  the  result  of  man  surrendering  to  the  temptation  and 
permitting  the  dominance  of  evil  over  his  actions. 

Judas.     See  note  on  vi.  16. 


362  ST.  LUKE    22.  4-7 

4  being  of  the  number  of  the  twelve.  And  he  went  away, 
and  communed  with  the  chief  priests  and  captains,  how 

5  he  might  deliver  him  unto  them.     And  they  were  glad, 

6  and  covenanted  to  give  him  money.  And  he  consented, 
and  sought  opportunity  to  deliver  him  unto  them  in  the 
absence  of  the  multitude. 

7  And  the  day  of  unleavened  bread  came,  on  which  the 


4.  communed  with  :  lit.  *  talked  with.'  It  is  a  pity  our  Revisers 
have  retained  a  phrase  which  to  the  modern  reader  conveys 
religious  associations. 

captains :  the  officers  of  the  temple  guard.  The  scribes 
previously  mentioned,  at  verse  2,  are  not  brought  into  this  bargain 
with  Judas.     It  viras  an  affair  of  the  temple  authorities  only. 

5.  money.  The  word  for  money  here  is  *  silver,'  as  at  i  Timothy 
vi.  10,  not  '  copper,'  the  word  used  by  Mark  in  the  incident 
of  the  contributions  to  the  temple  treasury  (xii.  41).  The  'thirty 
pieces  of  silver  '  are  only  mentioned  in  Matthew  (xxvi.  15). 

6.  in  the  absence  of  the  multitude  :  or  '  without  a  tumult.' 

xxii.  7-13.  Preparation  for  the  feast.  On  the  day  for  the 
removal  of  leaven  Jesus  sends  Peter  and  John  to  prepare  for 
the  passover.  In  reply  to  their  inquiry  where  this  is  to  be,  he 
bids  them  follow  a  man  with  a  pitcher  of  water,  and  enter  the 
house  where  he  goes  in.  There  they  are  to  inquire  for  the 
guest-chamber  and  make  ready.  This  they  do,  finding  all  as 
Jesus  has  described. 

*7.  the  day  of  unleavened  bread :  the  14th  Nisan,  the  day 
when  leaven  was  removed  from  the  house.  This  was  done 
by  3  p.  m.,  to  be  safe  with  a  margin  of  three  hours  before 
sunset,  which  would  be  about  6  p.  m.  at  that  time  of  the  year. 
This  phrase  makes  it  quite  clear  that,  according  to  Luke,  Jesus 
did  not  anticipate  the  time  of  the  feast,  as  some  have  supposed 
in  order  to  reconcile  the  S3'noptic  accounts  with  John.  Our 
evangelist  does  not  merely  say  that  Jesus  ate  the  passover;  he 
distinctly  places  that  act  (verses  15  ff.)  after  mentioning  the  day 
in  which  the  lamb  '  must '  be  slain,  plainly  meaning,  as  necessitated 
by  the  requirement  of  the  law.  But  in  John  it  appears  as 
though  the  feast  were  still  future  when  Jesus  was  crucified.  Thus 
we  read  that  the  Jews  '  entered  not  into  the  palace,  that  they 
might  not  be  defiled,  but  might  eat  the  passover'  John  xviii. 
a8),  &c.  Possibly  these  references  in  the  fourth  Gospel  apply 
to  the  whole  passover  week  that  followed  the  eating  of  the 
lamb. 


ST.  LUKE   22.  8-14  363 

passover  must  be  sacrificed.     And  he  sent  Peter  and    8 
John,  saying,  Go  and  make  ready  for  us  the  passover, 
that  we  may  eat.     And  they  said  unto  him,  Where  v;ilt    y 
thou  that  we  make  ready?     And  he  said  unto  them,  10 
Behold,  when  ye  are  entered  into  the  city,  there  shall 
meet  you  a  man  bearing  a  pitcher  of  water ;  follow  him 
into  the  house  whereinto  he  goeth.     And  ye  shall  say  n 
unto  the  goodman  of  the  house.  The  Master  saith  unto 
thee.  Where  is  the  guest-chamber,  where  I  shall  eat  the 
passover    with    my  disciples?     And   he  will   shew  you  la 
a  large  upper  room  furnished  :  there  make  ready.     And  13 
they  went,  and  found  as  he  had  said  unto  them  :  and 
they  made  ready  the  passover. 

And  when  the  hour  was  come,  he  sat  down,  and  the  14 

the  passover  must  be  sacrificed :  the  slaying  of  the  lambs 
at  the  temple  by  the  priests. 

8.  lie  sent  Peter  and  Jolin,  &c. :  only  in  Luke, 

10.  a  man  bearing  a  pitcher  of  water :  unusual  in  the  East, 
where  water  is  drawn  and  carried  by  women.  This  seems  to 
have  been  a  sign  previously  agreed  upon  between  Jesus  and  the 
householder.  The  extreme  dangerousness  of  the  situation  calls 
for  great  caution.  Jesus  does  not  wish  to  be  arrested  before 
eating  the  passover  with  his  disciples. 

11.  the  groodman  of  the  hoiise  :  the  householder  who  is  found 
in  the  house,  not  the  same  person  as  the  man  with  the  pitcher, 
who  would  be  a  slave. 

The  Master :  shewing  that  the  householder  was  a  friend. 
the  g-uest-chamber  :  the  Greek  word  that  is  rendered  '  inn  ' 
in  the  account  of  the  nativity  (ii.  7). 

12.  a  large  nppsr  roosu :  built  over  the  smaller  rooms  below, 
reserved  for  guests  or  for  social  gatherings. 

furnished:  lit.  'strewn,'  i.e.  with  the  cushions  spread  out 
on  the  benches,  indicating  that  the  room  has  been  put  readj' 
for  use. 

xxii.  14-20.  The  Lord's  Supper.  At  the  proper  time  Jesus  sits 
down  to  the  passover  meal  with  his  apostles,  telling  them  that  he  has 
eagerly  looked  forward  to  the  occasion.  It  will  be  the  last  before 
he  meets  them  again  in  his  kingdom.  He  hands  them  a  cup  after 
giving  thanks  for  it.     Then  he  breaks  bread  and  hands  that  to 


364  ST.  LUKE   22.  15-17 

15  apostles  with  him.     And  he  said  unto  them,  With  desire 
I  have  desired   to   eat  this   passover  with   )'ou   before 

16  I  suffer :    for  I  say  unto  you,  I  will  not  eat  it,  until  it 

17  be  fulfilled  in  the  kingdom  of  God.     And  he  received 
a  cup,  and  when  he  had  given  thanks,  he  said,  Take 


them,  calling  it  his  body,  and  bidding  them  do  this  in  remembrance 
of  him.  Similarly  he  gives  a  cup,  describing  it  as  the  new 
covenant  in  his  blood.  Accounts  of  the  Lord's  Supper  are  given 
in  the  three  Synoptics  (see  Matt.  xxvi.  20-29;  Mark  xiv.  22-25), 
and  by  Paul  in  i  Corinthians  xi.  23-25.  John  (xiii.  i.  2)  mentions 
the  Paschal  meal,  but  not  the  institution  of  the  Lord's  Supper. 

14.  the  hour:  for  the  passover,  i.e.  just  after  sunset  (Exod. 
xii.  8),  'between  the  two  evenings'  (marg.  ,  between  sunset  and 
dark,  in  the  twilight. 

he  sat  down:  reclining  on  a  bench.  There  would  be  three 
tables  placed  as  three  sides  of  a  square,  with  the  benches  on  the 
further  side  of  them,  the  opening  of  the  square  being  available  for 
a  servant  to  bring  in  the  dishes. 

15.  Only  in  Luke. 

16.  until  it  he  fulfilled :  full}'  realized  and  perfected,  as  though 
the  passover  were  a  prophecy  and  an  imperfect  anticipation  of  the 
great  feast  of  the  kingdom. 

1*7.  And  he  received:  implying  that  the  cup  had  been  handed 
to  him. 

a  cup.  Only  Luke  mentions  this  cup  before  the  bread  in  the 
account  of  the  supper,  though  Paul  twice  names  the  cup  before 
the  bread  when  making  general  references  to  the  Lord's  Supper 
(i  Cor.  X.  16,  21).  Luke  mentions  a  cup  further  on  after  the 
bread  (at  verse  20)  in  the  place  where  the  other  accounts  have 
the  cup.  Were  there  then  two  cups?  There  were  four  or  even 
five  cups  handed  round  at  the  Jewish  passover.  It  has  been 
suggested  that  this  cup  is  the  second  in  the  feast,  that  which  is 
followed  by  eating  the  unleavened  bread.  Then  Luke's  second 
cup  would  be  the  third  of  the  Jewish  feast,  that  which  follows 
the  bread.  But  this  implies  that  the  Lord's  Supper  was  the  same 
meal  as  the  passover.  But  the  cup  mentioned  in  verse  20  was 
'  after  supper. '  Besides,  Luke  mentions  the  thanksgiving  previous 
to  the  first  reference  to  a  cup,  as  he  does  in  connexion  with  the 
distribution  of  the  bread,  but  not  when  he  again  speaks  of  the 
cup.  Therefore  it  would  seem  that  the  first  reference  to  the  cup 
introduces  the  new  special  ordinance  which  our  Lord  here  grafts 
on  to  the  passover.  If  so,  we  must  say  that  Luke  inverts  the 
order.  Then  when  he  again  refers  to  the  cup  he  supplements 
what  he  has  previously  said  about  it,  but  perhaps  means  this  to 


ST.  LUKE    22.  i8,  19  365 

this,  and  divide  it  among  yourselves  :  for  I  say  unto  you,  18 
I  will  not  drink  from  henceforth  of  the  fruit  of  the  vine, 
until  the  kingdom  of  God  shall  come.     And  he  took  19 
bread,  and  when  he  had  given  thanks,  he  brake  it,  and 
gave  to  them,  saying,  This  is  my  body  which  is  given 

apply  to  the  same  cup,  so  that  there  was  only  one  cup.  We  have 
no  reason  to  suppose  that  any  importance  was  attached  to  the 
order  in  which  the  two  elements  were  given.  The  cup  comes 
before  the  bread  in  the  directions  about  the  Eucharist  in  the 
Didache,  a  church  manual  to  be  dated  perhaps  about  the  end  of 
the  first  century.  Possibly  Luke  had  two  accounts  before  him, 
one  placing  the  cup  before  the  bread,  the  other  after. 

given  thanks.  The  person  presiding  at  the  passover  feast 
gave  thanks. 

divide  it  among  yourselves.  All  partook  of  the  cup,  as  all 
partook  of  the  bread. 

18.  I  will  not  drink  from  henceforth.  Did  Jesus  himself  drink 
of  the  cup  on  this  occasion  ?  If  it  is  a  part  of  the  passover  feast, 
yes,  for  verse  15  implies  that  he  partook  of  the  feast.  In  that  case 
he  must  mean  here  that  he  will  not  take  it  again  till  the  kingdom 
comes.  But  if  only  one  cup  was  referred  to,  the  answer  must  be 
no.  He  did  not  eat  the  bread  that  represented  his  body,  or  drink 
the  wine  that  represented  his  blood.  In  either  case  his  meaning 
is  that  he  will  have  no  more  festivities  till  he  rejoices  in  the 
completed  kingdom. 

19.  bread:  a  loaf,  a  flat  cake  of  unleavened  bread. 

brake  it.  Being  unleavened  it  would  be  hard,  like  a  biscuit. 
But  bread  was  always  broken  among  the  Jews,  not  cut. 

This  is  my  body.  The  metaphorical  language  could  not  be 
misunderstood  by  Jews.  Jesus  said  '  I  am  the  light,'  •  I  am  the 
door,'  *  I  am  the  way.'  In  the  O.T.  we  read  'AH  flesh  is  grass' 
(Isa.  xl.  6),  where  the  simple  verb  'to  be'  evidently  introduces 
a  metaphor.  Analogously  we  may  understand  our  Lord's  words 
here  to  mean  '  This  represents  my  body.' 

given  for  you.  Since  it  is  not  'given  to  you'  we  must 
understand  a  vague  reference  to  sacrifice,  later  more  explicitly 
mentioned  with  reference  to  the  cup.  It  is  not  simply  Christ 
giving  his  body  to  feed  his  disciples.  He  gives  it  on  their  behalf. 
All  accounts  contain  the  famous  words,  '  This  is  my  body.'  But 
they  vary  in  other  respects  thus  : — 

Luke :    '  This  is  my  body  which  is  given  for  you  :    this  do  in 

remembrance  of  me.' 
Paul :  '  This  is  my  body  which  is  for  you  :  this  do  in  remembrance 

of  me.' 


366  ST.   LUKE    22.    20 

20  for  you  :  this  do  in  remembrance  of  me.  And  the  cup 
in  Hke  manner  after  supper,  saying,  This  cup  is  the  new 
covenant  in  my  blood,  even  that  which  is  poured  out  for 

Matthew  :  '  Take,  eat ;  this  is  my  body.' 

Mark  :   'Take  ye  :  this  is  my  body.' 

The  close  resemblance  between  Luke  and  Paul  is  apparent 
throughout. 

this  do  in  remembrance  of  me.  This  is  not  in  Matthew  nor 
in  Mark  ;  but  it  is  in  i  Corinthians  xi.  25,  Thus  Paul  and  Luke 
are  our  authorities  for  the  idea  that  Jesus  told  his  disciples  to 
repeat  what  he  had  done,  and  so  constituted  it  an  ordinance  of  the 
church.  It  has  been  maintained  recently  that  we  owe  the  per- 
petuation of  the  Lord's  .Supper  to  Paul's  initiative,  not  to  our  Lord's 
directions,  Luke  taking  his  account  from  the  apostle.  But  Paul's 
account  is  the  most  ancient  of  all  the  N.  T.  records  of  the  supper, 
and  he  distinctly  assigns  the  words  to  our  Lord  himself.  They 
indicate  that  the  ordinance  is  to  be  a  commemoration  of  Christ 
among  his  people,  and  especially  of  Christ  as  himself  the  food  of 
his  disciples'  spiritual  life. 

20.  after  supper.  The  bread  was  taken  during  the  meal, 
'while  they  were  eating,'  the  cup  after  it  was  over.  So  it  might 
be  the  concluding  cup  of  the  passover. 

tlie  new  covenant.  A  covenant  is  an  agreement  between 
two  parties,  but  in  Scripture  the  word  'covenant'  is  used  for 
God's  arrangement  which  men  receive  and  enter  into.  Therefore 
the  usual  Greek  word  for  covenant  (suntheke)  is  not  used,  but 
a  Greek  word  commoni3'  employed  for  a  will  or  'testament' 
(diatheke).  Thus  our  A.  V.  has  '  testament,'  and  so  we  get  the 
titles  '  Old  Testament '  and  '  New  Testament.'  But  as  there  is  no 
thought  of  a  will  here,  it  is  better  to  use  the  word  '  covenant.' 
Jesus  introduces  a  new  arrangement  or  agreement  between  God 
and  man.  The  idea  is  evidently  based  on  Jeremiah  xxxi.  31  : 
'  Behold,  the  days  come,  saith  the  Lord,  that  I  will  make  a  new 
covenant,'  &c. 

in:  a  Hebraism,  meaning  'by  means  of.' 

my  "blood:  a  reference  to  the  Jewish  practice  of  confirming 
a  covenant  by  a  sacrifice,  in  which  a  victim  is  slain.  Thus  we 
read  in  Exodus  xxiv.  8:  'And  Moses  took  the  blood,  and  sprinkled 
it  on  the  people,  and  said,  Behold  the  blood  of  the  covenant,'  &c. 
An  allusion  to  this  custom  is  evidently  in  the  mind  of  the  author 
of  the  Epistle  to  the  Hebrews  when  he  writes  of  coming  to  Jesus, 
*  the  mediator  of  a  new  covenant,'  and  to  '  the  blood  of  sprinkling.' 
Therefore  our  Lord  must  be  referring  to  his  death  after  the 
analogy  of  a  sacrifice  that  confirms  a  covenant.  The  dying  of 
Jesus  gives  vahdity  to  the  new  covenant. 


ST.  LUKE    22.  ai-34  367 

you.     But  behold,  the  hand  of  him  that  betrayeth  me  21 
is  with  me  on  the  table.     For  the  Son  of  man  indeed  2  a 
goeth,  as  it  hath  been  determined :    but  woe  unto  that 
man  through  whom  he  is  betrayed !    And  they  began  33 
to  question  among  themselves,  which  of  them  it  was 
that  should  do  this  thing. 

And  there  arose  also  a  contention  among  them,  which  24 

that  which  is  poured  out:  blood  shed  in  death,  as  the  wine 
is  poured  out  into  the  cup. 

for  you :  on  your  behalf,  as  in  verse  19. 
The  four  accounts  of  the  cup  are  as  follows  :  — 
Luke :  '  This  cup  is  the  new  covenant  in  my  blood,  even  that 

which  is  poured  out  for  you.' 
Paul  :    *  This  cup  is  the  new  covenant  in  my  blood  :  this  do,  as 

oft  as  ye  drink  it,  in  remembrance  of  me.' 
Matthew  :    '  Drink  ye  all  of  it ;    for  this  is  my  blood  of  the 

covenant,  which  is  shed  for  many  unto  remission  of  sins.' 
Mark:     'This  is  my  blood  of  the  covenant,  which  is  shed  for 

many.' 

xxii.  21-23.  77?^  presence  of  the  traitor.  Jesus  announces  the 
presence  of  a  traitor  among  his  disciples,  and  deplores  the  man's 
miserable  state.  The  disciples  wonder  which  one  of  them  is 
indicated. 

This  incident  is  in  John  xiii.  21-27  as  well  as  in  all  three 
Synoptic  writers. 

21.  with  me  on  the  table.  The  order  of  the  narrative  in 
Luke  suggests  that  the  traitor  had  partaken  of  the  Lord's  Supper. 
But  Mark  is  more  explicit  at  this  point,  and  he  places  the  incident 
about  the  traitor  before  the  institution  of  the  ordinance  (Mark  xiv. 
17-21),  and  so  does  Matthew  (xxvi.  21-25).  Then  in  Matthew 
and  Mark,  Jesus  indicates  the  traitor  as  he  who  is  dipping  with 
him  in  the  dish  ;  but  in  the  fourth  Gospel,  with  an  apparent 
reference  to  the  same  moment,  it  is  said  that  as  soon  as  Judas 
had  received  the  sop  he  went  out  (John  xiii.  30).  Therefore  it 
would  seem  that  Judas  had  left  before  the  bread  and  wine  were 
distributed. 

23.  beg'au  to  question.  From  Matthew  (xxvi.  23)  and  Mark 
(xiv.  20)  we  see  that  Jesus  answered  the  questions  of  his  disciples 
by  indicating  the  traitor  as  the  man  who  was  dipping  with  him 
in  the  dish.  John  goes  further,  and  tells  of  a  secret  sign  given  to 
himself,  the  presentation  of  a  sop  to  Judas  (John  xiii.  26). 

xxii.    24-30.      Dispute    about  precedence.      The    disciples    are 


368  ST.  LUKE    22.   25-30 

25  of  them  is  accounted  to  be  greatest.  And  he  said  unto 
them,  The  kings  of  the  Gentiles  have  lordship  over 
them ;  and  they  that  have  authority  over  them  are  called 

26  Benefactors.  But  ye  shall  not  be  so  :  but  he  that  is  the 
greater  among  you,  let  him  become  as  the  younger ;  and 

27  he  that  is  chief,  as  he  that  doth  serve.  For  whether 
is  greater,  he  that  sitteth  at  meat,  or  he  that  serveth? 
is  not  he  that  sitteth  at  meat  ?     but  I  am  in  the  midst 

28  of  you  as  he  that  serveth.     But  ye  are  they  which  have 
39  continued  with  me  in  my  temptations  ;  and  I  appoint  unto 

you  a  kingdom,  even  as  my  Father  appointed  unto  me, 

30  that  ye  may  eat  and  drink  at  my  table  in  my  kingdom ; 

and  ye  shall  sit  on  thrones  judging  the  twelve  tribes  of 


disputing  for  precedence.  Jesus  says  that  this  is  heathenish. 
Among  his  people  the  chief  should  take  the  humblest  place, 
and  serve  as  Jesus  does.  All  the  apostles  shall  be  enthroned  as 
judges. 

24.  there  arose  also  a  contention.  Only  Luke  places  this  inci- 
dent here.  It  is  scarcely  credible  that  such  a  dispute  should  have 
arisen  after  the  great  lesson  of  the  feet-washing,  which  John  places 
before  the  supper  (John  xiii.  5-17).  The  other  evangelists  give 
most  of  the  contents  of  this  paragraph  earlier  (Matt.  xx.  24-28; 
Mark  x.  41-45).  If  the  dispute  had  arisen  just  before  the  feast, 
as  to  who  should  then  have  the  places  of  honour,  this  would 
account  for  Jesus  washing  his  disciples'  feet,  and  so  giving  them 
a  practical  lesson  especially  needed  at  the  moment. 

greatest:  lit.  'greater,*  i.e.  than  the  others. 

25.  kings :  a  touch  of  irony.  These  peasants  were  not  kings. 
What  occasion  had  they  for  pride  of  place  ? 

Gentiles :  therefore  heathen. 

called  Benefactors:    as  though  their  favours  were  acts  of 
condescending  patronage. 

27.  sitteth  at  meat :  lit.  '  reclineth,'  i.  e.  at  table. 

as  he  that  serveth:    perhaps  then  illustrated  by  the  feet- 
washing,  only  recorded  in  John. 

28.  temptations :  or  '  trials/  '  troubles ' ;  a  common  meaning  of 
the  original  word  in  late  Greek. 

30.  sit  on  thrones.  All  the  apostles  will  have  high  places. 
It  is  needless  then  for  them  to  dispute  as  to  which  will  be  greatest. 
Some  day  they  will  all  be  greater  than  those  heathen  monarchs 


ST.  LUKE   22.  31-36  3^9 

Israel.    Simon,  Simon,  behold,  Satan  rsked  to  have  you,  $1 
that  he  might  sift  you  as  wheat :  but  I  made  supplication  32 
for  thee,  that  thy  faith  fail  not :  and  do  thou,  when  once 
thou  hast  turned  again,  stablish  thy  brethren.     And  he  33 
said  unto  him.  Lord,  with  thee  I  am  ready  to  go  both 
to  prison  and  to  death.     And  he  said,  I  tell  thee,  Peter,  34 
the  cock  shall  not  crow  this  day,  until  thou  shalt  thrice 
deny  that  thou  knowest  me. 

And  he  said  unto  them.  When  I  sent  you  forth  without  .35 

whose  pride  they  are  imitating,  but  with  no  need  for  jealousy, 
because  without  mutual  rivalry. 

xxii.  31-34.  Warning  to  Peter.  Simon  is  warned  that  Satan 
will  try  him,  but  Jesus  has  prayed  for  him.  When  he  declares 
that  he  will  not  leave  his  Lord,  he  is  told  that  he  will  deny 
Christ.     This  warning  is  in  all  four  Gospels. 

31.  asked  to  have  you.  The  Greek  is  stronger  than  this.  It 
means  *  obtained  by  asking.'  The  idea  is  the  same  as  that  in  the 
Book  of  Job,  where  Satan  obtains  permission  to  put  the  patriarch 
to  the  test  (Job  i.  11,  12). 

3ift  you:  to  discover  what  solid  worth  there  is  in  you, 
like  the  grain ;  and  what  worthlessness  of  character,  like  the 
chaff. 

32.  I  made  supplication.    Jesus  has  already  prayed  for  Peter, 
faith :   fidelity,  faith  being  here  used  in  the  O.  T.  sense  of 

the  word. 

turned  again :  in  anticipation  of  the  fall  and  repentance. 

34.  Peter:  the  only  occasion  on  which  Jesus  directly  addresses 
the  apostle  by  his  surname,  now  appealing  to  the  stability  it 
suggests. 

the  cock  shall  not  crow.  The  fourth  Roman  watch  of  the 
night  was  called  'cock-crowing.* 

'uA*:y  day.  According  to  Jewish  reckoning  the  new  day  had 
begun  at  sunset,  before  the  passover  meal. 

xxii.  35-38.  The  coming  peril.  Jesus  reminds  his  disciples 
that  they  wanted  nothing  when  he  sent  them  out  without 
provisions  for  travel ;  but  now  they  are  to  make  such  provisions. 
This  is  only  in  Luke. 

35.  When  I  sent  you  forth.  Addressed  to  the  Twelve,  this 
rdust  refer  to  the  commission  they  had  received  (see  ix.  3),  though 
the  words  are  those  of  the  commission  to  the  Seventy  (x.  4) :  'Carry 
no  purse,  no  wallet,  no  shoes.' 

B    b 


370  ST.  LUKE   22.  36-39 

purse,  and  wallet,  and  shoes,  lacked  ye  anything  ?     And 

36  they  said,  Nothing.  And  he  said  unto  them,  But  now, 
he  that  hath  a  purse,  let  him  take  it,  and  likewise 
a  wallet :  and  he  that  hath  none,  let  him  sell  his  cloke, 

37  and  buy  a  sword.  For  I  say  unto  you,  that  this  which 
is  written  must  be  fulfilled  in  me,  And  he  was  reckoned 
with  transgressors :   for  that  which  concerneth  me  hath 

38  fulfilment.  And  they  said,  Lord,  behold,  here  are  two 
swords.     And  he  said  unto  them.  It  is  enough. 

39  And  he  came  out,  and  went,  as  his  custom  was,  unto 

36.  lie  that  hath  none.  This  must  point  forward,  not  backward 
to  the  things  just  named,  i.  e.  it  must  mean  *  he  who  has  no 
sword.'  This  is  a  good  instance  of  the  truth  that  rules  applying 
to  certain  circumstances  may  not  fit  altered  circumstances.  It 
shews  that  sayings  of  Jesus  should  not  be  torn  out  of  their 
context  and  made  laws  for  all  time,  apart  from  suitability  and 
regardless  of  altered  conditions.  We  have  to  remember  that  our 
obedience  is  to  be  to  the  principles  of  Christ's  government,  the 
eternal  truth  he  reveals,  the  spirit  of  his  teaching.  He  does  not 
rule  by  cast-iron  laws.  His  most  definite  utterances  are  not 
absolute  maxims,  but  practical  directions,  or  specimen  regulations, 
to  be  interpreted  and  applied  wisely.  He  calls  his  people  friends, 
not  slaves. 

37.  this  which  is  written :  a  technical  phrase,  meaning 
'  Scripture.' 

he  was  reckoned,  &c. :  Isaiah  liii.  12,  here  applied  by  Jesus 
to  himself. 

hath  fnlfilment:  lit.  'has  an  end,'  a  phrase  used  of  the 
accomplishment  of  oracles  and  prophecies. 

38.  It  is  enough  :  not  '  They  are  enough.'  Two  swords  would 
not  have  sufficed  for  a  resistance  by  force.  The  words  are  a  curt 
dismissal  of  the  subject.  Jesus  had  not  intended  his  utteiance  to 
be  taken  literally.  All  along  he  discouraged  the  resort  to  force, 
and  this  was  equally  manifest  at  the  last. 

xxii.  39-46.  The  agony.  Jesus  goes  to  the  Mount  of  Olives 
according  to  his  custom.  Warning  his  disciples  to  pray  that 
they  may  be  kept  from  temptation,  he  leaves  them,  and  prays 
for  deliverance,  but  subject  to  God's  will.  Though  comforted 
by  an  angel,  he  is  in  great  agony.  Rising  from  prayer  he  finds 
his  disciples  sleeping,  and  rouses  them  for  prayer.  This  is  in 
Matthew  (xxvi.  36-46)  and  Mark  (xiv.  32-42),  but  not  in  John. 


ST.  LUKE  22.  40-43  37i 

the  mount  of  Olives ;    and  the  disciples  also  followed 
him.    And  when  he  was  at  the  place,  he  said  unto  them,  40 
Pray  that  ye  enter  not  into  temptation.     And  he  was  41 
parted  from  them  about  a  stone's  cast ;  and  he  kneeled 
down  and  prayed,   saying,   Father,   if  thou  be  willing,  42 
remove  this  cup  from  me :  nevertheless  not  my  will,  but 
thine,  be  done.     And  there  appeared  unto  him  an  angel  43 


39.  as  his  custom  was  :  see  xxi.  37.  Mark  (xiv.a6)  says  they 
sang  a  hymn  first. 

the  disciples:  the  eleven,  Judas  being  absent,  as  the  sequel 
shews. 

40.  at  the  place.  Matthew  and  Mark  call  this  Gethsemane, 
*  the  oil-press.'  John  (xviii.  i)  says  it  was  a  garden.  There  is 
a  traditional  garden  of  Gethsemane,  encircled  with  a  wall  and 
containing  gnarled  old  olive-trees  and  sweet-scented  flowers. 
This  can  be  traced  back  to  the  time  of  Constantine.  But  the 
trees  could  not  be  those  of  our  Lord's  time,  since  Titus  cut  down 
all  the  trees  on  the  Mount  of  Olives  and  used  the  hill  for  besieging 
purposes. 

Pray:  addressed  to  the  eleven.  Luke  does  not  mention 
the  separation  of  the  three,  Peter,  James,  and  John,  described 
in  the  other  Synoptics. 

4X.  he  was  parted  from  them:  rather  'was  drawn  away,' 
apparently  by  the  intensity  of  emotion. 

42.  if  thou  be  willing-.  The  Greek  word  for  '  willing'  is  one 
implying  deliberation,  as  though  our  Lord  had  said,  *  if  this  is  in 
agreement  with  thy  counsels.' 

this  cup.  Jesus  had  spoken  before  of  the  cup  that  he  was  to 
drink  (see  Mark  x.  38).  The  image  of  drinking  a  cup  is  a  Hebrew 
metaphor  for  any  great  experience  in  life  a  man  has  to  undergo, 
e.  g.  Psalm  xi.  6,  *  the  portion  of  their  cup  ' ;  xvi.  5,  '  The  Lord  is 
the  portion  of  mine  inheritance  and  of  my  cup.' 
fr:^^  not  my  will.  The  word  for  'will '  here  is  one  implying  desire 
or  intention,  the  settled  will. 

43,  44.  These  two  verses  are  not  in  the  best  and  oldest  MSS. 
Therefore  critics  regard  them  as  not  part  of  the  Gospel.  Neverthe- 
less Westcott  and  Hort  consider  that  they  represent  a  genuine 
tradition,  and  both  words  and  ideas  in  them  well  suit  Luke's  style 
and  thought.  We  meet  with  a  reference  to  their  contents  as 
early  as  Justin  Martyr  in  the  middle  of  the  second  century,  and 
again  in  Irenaeus  thirty  years  later. 

there   appeared.     The   angel  was  actually  seen  by  Jesus. 

B  b  2 


372  ST.  LUKE  22.  44-48 

44  from  heaven,  strengthening  him.  And  being  in  an  agony 
he  prayed  more  earnestly :  and  his  sweat  became  as  it 
were  great  drops  of  blood  falling  down  upon  the  ground. 

45  And  when  he  rose  up  from  his  prayer,  he  came  unto 

46  the  disciples,  and  found  them  sleeping  for  sorrow,  and 
said  unto  them,  Why  sleep  ye?  rise  and  pray,  that  ye 
enter  not  into  temptation. 

47  While  he  yet  spake,  behold,  a  multitude,  and  he  that 
was  called  Judas,  one  of  the  twelve,  went  before  them ; 

48  and  he  drew  near  unto  Jesus  to  kiss  him.  But  Jesus  said 
unto  him,  Judas,  betrayest  thou  the  Son  of  man  with 

It  is  characteristic  of  Luke  to  mention  the  angel,  not  referred 
to  in  the  other  Gospels. 

agony:  the  only  instance  of  this  word  in  the  N.  T.,  though 
the  verbal  form  of  it  is  used  for  a  wrestling  intensity  of  prayer 
(e.  g.  Col.  iv.  12^.  Matthew  and  Mark  use  words  suggestive  of 
great  distress  of  mind. 

as  it  were  great  drops  of  blood.  Luke  does  not  expressly 
state  that  there  was  blood.  The  sweat  of  agony  dropped  to  the 
ground  like  great  drops  of  blood.  And  j^et  the  introduction  of 
the  word  '  blood '  suggests  that  there  was  the  appearance  of  blood, 
the  red  colour.  The  physician  evangelist,  if  he  wrote  these 
words,  is  cautious  about  making  too  positive  a  statement  about 
this  strange  phenomenon. 

45.  Matthew  and  Mark  are  more  expHcit,  telling  how  Jesus 
came  and  went  no  less  than  three  times. 

xxii.  47-53.  The  betrayal.  Judas  comes  with  a  number  of  men 
and  approaches  Jesus  to  kiss  him,  but  our  Lord  addresses  him  as 
a  traitor.  The  disciples  begin  to  shew  resistance,  and  one  cuts  off 
a  high  priest's  servant's  ear,  which  Jesus  at  once  restores.  He 
asks  the  officers  why  they  have  come  for  him  with  arms  as  though 
he  were  a  robber.     This  is  in  all  four  Gospels. 

47.  drew  near  ...  to  kiss  him.  Luke  does  not  mention  that 
this  was  previously  agreed  upon  as  a  sign,  nor  does  he  say  that 
Judas  kissed  Jesus  ;  his  language  rather  suggests  that  our  Lord, 
perceiving  his  intention,  unmasked  the  man's  treachery  before 
Jhe  had  gone  that  length.  But  Matthew  (xxvi.  49)  and  Mark 
(xiv.  45)  state  that  he  did  actually  give  the  kiss  of  treason,  John 
does  not  refer  to  the  kiss.  Among  the  Jews  the  kiss  on  the  cheek 
was  a  common  salutation  among  friends,  as  it  is  to-day  in  the  East 
and  on  the  Continent. 


ST.  LUKE   22.  40-54  373 

a  kiss  ?    And  when  they  that  were  about  him  saw  what  49 
would  follow,  they  said,  Lord,  shall  we  smite  with  the 
sword  ?    And  a  certain  one  of  them  smote  the  servant  50 
of  the   high   priest,  and  struck  off  his   right  ear.     But  51 
Jesus  answered  and  said.  Suffer  ye  thus  far.     And  he 
touched  his  ear,  and  healed  him.     And  Jesus  said  unto  52 
the  chief  priests,  and  captains  of  the  temple,  and  elders, 
which   were   come  against   him.   Are   ye  come  out,  as 
against  a  robber,  with  swords  and  staves?    When  I  was  53 
daily  with  you  in  the  temple,  ye  stretched  not  forth  your 
hands  against  me :  but  this  is  your  hour,  and  the  power 
of  darkness.     And  they  seized  him,  and  led  him  away,  54 


49.  shall  we  smite  with  the  sword?  A  natural  question,  if 
Christ's  words  in  verse  36  should  be  taken  literally. 

50.  the  servant  of  the  higrh  priest.  John  gives  the  man's 
name,  Malchus,  and  says  Peter  was  the  disciple  who  did  the  deed. 

61.  Suffer  ye  thus  far.  This  may  be  taken  in  either  of  two 
senses:  (i)  If  addressed  to  the  men  come  to  arrest  Jesus,  it  means: 
'  Excuse  this  one  act  of  resistance  ;  there  shall  be  no  more.'  (2)  If 
addressed  to  the  disciples,  it  means :  '  Let  them  go  to  the  length 
of  arresting  me  ;  do  not  resist.'  The  second  is  the  more  likely 
meaning,  as  we  have  the  word  '  answered,'  which  seems  to  point 
to  the  reply  to  the  question  in  verse  49,  '  Lord,  shall  we  smite 
with  the  sword  ? ' 

touched  his  ear :  not  merely  the  place  from  which  it  was 
severed.  Jesus  did  not  create  a  new  ear;  he  restored  the  severed 
ear.     This  is  only  mentioned  by  Luke. 

52.  the  chief  priests,  who  according  to  this  Gospel  are  thus 
seen  accompanying  the  military  officers  and  men.  They  do  not 
appear  in  the  three  other  accounts. 

a  robber :  a  brigand,  such  as  Barabbas. 
staves :  or  clubs. 

53.  power :  /iV.  '  authority.'  Now  is  the  time  when  darkness 
rules  and  has  its  way.  The  phrase  occurs  in  Colossians  i.  13, 
where  this  authority  of  darkness  does  not  appear  as  ruling  by 
right,  but  as  a  cruel  tyrann}', 

xxii.  54-65.  Peters  repeated  denial  of  Christ,  and  the  first  mockery 
of  hint,  Jesus  is  arrested  and  led  away  to  the  high  priest's  house. 
Peter  follows  and  warms  himself  at  a  fire  in  the  court-yard.    There 


374  ST.   LUKE    22.  55-59 

and  brought  him  into  the  high  priest's  house.     But  Peter 

55  followed  afar  off.     And  when  they  had  kindled  a  fire  in 
the  midst  of  the  court,  and  had  sat  down  together,  Peter 

56  sat  in  the  midst  of  them.     And  a  certain  maid  seeing 
him  as  he  sat  in  the  light  of  the  fire,  and  looking  sted- 

57  fastly  upon  him,  said,  This  man  also  was  with  him.     But 

58  he  denied,  saying.  Woman,  I  know  him  not.     And  after 
a  little  while  another  saw  him,  and  said.  Thou  also  art 

59  one  of  them.    But  Peter  said,  Man,  I  am  not.    And  after 
the  space  of  about  one  hour  another  confidently  affirmed, 

a  maid  suspects  him  as  one  who  was  with  Jesus,  but  he  denies. 
Charged  a  second  time  and  yet  a  third,  he  denies  again  and  again. 
While  he  is  speaking  the  cock  crows,  and  Jesus  turns  and  looks 
on  Peter.  Then  Peter  recollects  his  warning  and  goes  out,  weeping 
bitterly.     Jesus  is  mocked  by  the  high  priest's  people. 

54.  seized  him :  formally  arrested. 

the  higfh  priest's  house.  This  was  in  the  temple  enclosure, 
where,  according  to  John  (xviii.  12-24),  Annas  lived  with  his 
son-in-law,  Caiaphas.  Luke  gives  no  account  of  the  examination 
before  Caiaphas,  of  which  we  read  in  Matthew  (xxvi.  57-68),  and 
Annas,  as  we  read  in  John  (xviii.  13"!.  These  were  informal 
investigations,  preliminary  to  the  real  trial  before  the  Sanhedrin. 

55.  a  fire:  a  charcoal  fire  on  a  brazier.  It  was  the  middle  of 
the  night,  and  early  in  April,  when  the  nights  are  very  cold  at 
Jerusalem,  2,000  feet  above  the  sea. 

sat  down:  on  the  pavement  of  the  court-yard. 

56.  a  certain  maid.  Mark  (xiv.  66)  says  that  she  was  one  of  the 
high  priest's  maid-servants  ;  John  (xviii.  17)  states  that  she  was 
the  door-keeper.  If  so,  it  was  her  business  to  see  that  improper 
persons  did  not  enter  her  master's  house. 

58.  another  saw  him.  Mark  (xiv.  68)  says  that  Peter  had  gone 
out  to  the  porch.  Peter's  answer  in  our  Gospel  indicates  a  man  as 
the  second  accuser,  '  Man,  I  am  not.'  But  in  Matthew  (xxvi.  71)  it 
is  'another  maid,'  the  feminine  gender  being  used.  According  to 
Mark  (xiv.  69)  it  was  the  maid  who  had  detected  him  the  first 
time  :  'And  the  maid  saw  him,  and  began  again  to  say  to  them 
that  stood  by,'  &c.  These  slight  variations  are  unimportant. 
All  accounts  agree  with  regard  to  the  main  fact,  viz.  that  Peter 
was  accused  three  times,  and  that  three  times  he  denied  his  Master. 

59.  after  the  space  of  about  one  hour.  The  first  two  denials 
had  come  near  together.  Since  then  the  apostle  had  had  time  to 
reflect  and  collect  his  mind. 


ST.  LUKE  22.  60-66  375 

saying,  Of  a  truth  this  man  also  was  with  him  :  for  he  is 
a  Gahlaean.     But  Peter  said,  Man,  I  know  not  what  thou  60 
sayest.     And  immediately,  while  he  yet  spake,  the  cock 
crew.     And  the  Lord  turned,  and  looked  upon  Peter.  61 
And  Peter  remembered  the  word  of  the  Lord,  how  that 
he  said  unto  him,  Before  the  cock  crow  this  day,  thou 
shalt   deny  me   thrice.      And   he  went  out,  and  wept  62 
bitterly. 

And  the  men  that  held  Jesus  mocked  him,  and  beat  63 
him.  And  they  blindfolded  him,  and  asked  him,  saying,  64 
Prophesy  :  who  is  he  that  struck  thee  ?  And  many  other  65 
things  spake  they  against  him,  reviling  him. 

And  as  soon  as  it  was  day,  the  assembly  of  the  elders  66 

another.  John  (xviii.  26)  says  that  he  was  a  kinsman  of 
Malchus.  Thus  Peter's  hasty  action  in  the  garden  is  now  getting 
him  into  trouble. 

a  Oalilsean :  known  by  his  provincial  pronunciation.  See 
Matthew  xxvi.  73  :   '  Thy  speech  bewrayeth  thee.' 

60.  I  know  not,  &c.  Luke  does  not  mention  the  cursing  and 
swearing  described  in  Matthew  and  Mark. 

immediately.  All  agree  that  the  cock  crew  immediately 
after  the  third  denial.  Mark  (xiv.  72)  tells  us  that  this  was  for  the 
second  time.  He  mentions  the  first  crowing  as  coming  after  the 
first  denial  (xiv.  68). 

61.  tlie  Lord  turned,  &c.  :  at  the  sound  of  the  cock-crow. 
This  most  interesting  fact  is  only  mentioned  in  our  Gospel. 

62.  wept :  not  merely  shed  tears,  but  wailed  aloud. 

63.  the  men  that  held  Jesus :  the  high  priest's  servants  and 
temple  soldiers. 

64.  Prophesy :  not  to  predict,  but  to  speak  by  inspiration ;  a 
mockery  of  our  Lord's  claim  to  be  a  prophet.  If  he  were  a  prophet 
he  ought  to  know  who  had  struck  him,  though  he  was  blindfolded. 
Simon,  the  Pharisee,  had  concluded  that  he  could  not  be  a  prophet 
because  he  did  not  seem  to  know  what  sort  of  woman  was  weeping 
at  his  feet  (vii.  39). 

xxii.  66-71.  Examination  of  Jesus  before  the  council.  Early  in 
the  morning  Jesus  is  examined  by  the  Sanhedrin,  who  ask  him  if 
he  is  the  Christ.  He  tells  them  that  henceforth  he  will  be  seated 
by  the  throne  of  God.    They  take  his  own  confession  as  sufficient. 

66.  as  soon  as  it  was  day :  about  6  a.m.  on  Friday. 


376  ST.  LUKE    22.   67-71 

of  the  people  was  gathered  together,  both  chief  piiests 
and  scribes  ;  and  they  led  him  away  into  their  council, 

67  saying,  If  thou  art  the  Christ,  tell  us.     But  he  said  unto 

68  them,  If  I  tell  you,  ye  will  not  believe  :  and  if  I  2Lskyou, 

69  ye  will  not  answer.  But  from  henceforth  shall  the  Son 
of  man  be  seated  at  the  right  hand  of  the  power  of  God. 

70  And  they  all  said,  Art  thou  then  the  Son  of  God  ?     And 

71  he  said  unto  them.  Ye  say  that  I  am.  And  they  said, 
What  further  need  have  we  of  witness ?  for  we  ourselves 
have  heard  from  his  own  mouth. 


tlielr  council :  the  Sanhedrin,  the  supreme  council  of  the  Jews. 

67.  If  thou  art  the  Christ,  &c.  The  method  of  examination 
was  similar  to  that  of  modern  French  law  courts — a  direct 
questioning  of  the  accused.  The  endeavour  was  to  induce  our 
Lord  to  incriminate  himself.  His  acceptance  of  the  homage  of 
the  Galilaean  pilgrims  when  he  entered  Jerusalem  was  virtually 
a  claim  to  be  the  Christ,  and  his  subsequent  acts  and  words 
pointed  in  the  same  direction.  Now  the  council  desires  to  hear 
the  claim  distinctly  put  forth  in  court. 

68.  ye  will  not  toelisve.  Jesus  knows  that  his  judges  are 
prejudiced.  Therefore  it  little  matters  what  he  says  to  them. 
Still  Mark  (xiv.  62)  states  that  Jesus  had  given  the  direct  answer 
to  the  high  priest,  saying  *  I  am.' 

69.  from  henceforth.  This  cannot  mean  at  some  distant  future 
time  :  it  can  only  mean  '  from  this  ver}"-  time.'  Christ  will  go 
straight  from  his  death  to  his  glory.  This  implies  the  answer  to 
the  Jews'  question,  and  more.  He  must  be  the  Christ  if  he  is  to 
sit  at  the  right  hand  of  God.  Moreover,  that  Divine  enthronement 
will  be  no  earthly  dignity  which  the  council  can  afford  to  despise. 

70.  the  Son  of  God.  Jesus  had  called  himself  '  the  Son  of 
man' — an  ambiguous  title  to  the  mind  of  the  council.  They  ask 
if  he  claims  the  higher  title,  not  meaning  it  in  its  full  Christian 
sense,  but  as  the  loftiest  name  of  the  Messiah.  In  Mark  (xiv.  61) 
we  read,  '  Art  thou  the  Christ,  the  Son  of  the  Blessed  ? ' 

Ye  say  that  I  am.  This  could  be  translated,  as  in  the  margin 
of  the  R.  v.,  *  Ye  say  it,  because  I  am ' ;  but  that  would  be  a  more 
awkward  rendering.  Cf.  John  xviii.  37,  'Thou  sayest  that  I  am 
a  king.' 

71.  What  farther  need  have  we  of  witness?  Luke  does  not 
mention  the  two  witnesses  referred  to  by  Matthew  and  Mark. 
Their  evidence,  having  broken  down,  was  ineffectual.  Neither 
does   our  evangelist  mention  the   charge  of  blasphemy  and  the 


ST.  LUKE    23.  1-5  377 

And  the  whole  company  of  them  rose  up,  and  brought  23 
him  before  Pilate.     And  they  began  to  accuse  him,  say-    2 
ing,  We  found  this  man  perverting  our  nation,  and  for- 
bidding to  give  tribute  to  Caesar,   and  saying  that  he 
himself  is  Christ  a  king.     And  Pilate  asked  him,  saying,     3 
Art  thou  the  King  of  the  Jews  ?     And  he  answered  him 
and  said,  Thou  sayest.     And  Pilate  said  unto  the  chief    4 
priests  and  the  multitudes,  I  find  no  fault  in  this  man. 
But  they  were  the  more  urgent,  saying,  He  stirreth  up    5 

consequent  sentence  that  Jesus  is  worthy  of  death.  He  only 
mentions  the  claim  to  be  the  Christ  as  a  ground  of  accusation  ; 
and  then  the  removal  of  the  case  to  Pilate's  court,  as  one  to  be 
dealt  with  on  political  grounds. 

xxiii.  1-7.  Examination  before  Pilate.  The  council  conduct 
Jesus  to  Pilate,  before  whom  they  accuse  him  of  treason.  In 
answer  to  Pilate's  question,  Jesus  admits  that  he  is  the  King  of 
the  Jews.  Pilate  does  not  find  him  guilty  of  any  crime,  but  the 
Jews  being  urgent  and  referring  to  Galilee,  Pilate  sends  Jesus  to 
Herod. 

1.  Pilate  :  see  note  on  iii.  i.  The  Jews  had  no  right  to  inflict 
capital  punishment,  as  we  learn  from  John  xviii.  31,  and  also  from 
Josephus  and  the  Talmud.  They  did  so  in  the  case  of  Stephen, 
riotously  usurping  the  power  ;  but  that  was  in  the  absence  of  the 
Roman  governor.  Now  the  governor,  whose  head  quarters  were 
at  Caesarea,  had  come  up  for  the  passover  to  preserve  order  at 
that  time  among  the  crowds  at  Jerusalem. 

2.  forbidding-  to  g-ive  tribute,  &c. :  exactly  contrary  to  the 
truth  (see  xx.  21-26).  This  libel  had  not  been  mentioned  in  the 
trial  before  the  Sanhedrin.  It  might  be  said  that  if  Jesus  claimed 
to  be  king,  he  must  be  aiming  at  stopping  the  Roman  tribute. 

Christ  a  king.  By  omitting  what  is  in  the  other  Synoptic 
Gospels — the  accusations  of  threatening  to  destroy  the  temple  and 
of  blasphemy — Luke  gets  a  clear,  consistent  narrative.  Before 
the  Sanhedrin,  Jesus  is  questioned  on  his  claim  to  be  the  Christ. 
This  claim  is  now  made  the  ground  of  accusation  before  Pilate. 
The  malice  and  falsehood  of  the  council  are  seen  in  pretending 
that  Jesus  was  a  political  insurgent,  which  they  well  knew  was 
not  the  case. 

4.  I  find  no  fault,  &cc. :  i.  e.  no  crime.  This  implies  an  ex- 
amination by  Pilate  not  here  described.  The  gap  is  supplied  by 
John  (xviii.  33  ff.). 


378  ST.  LUKE    23.  6-11 

the  people,  teaching  throughout  all  Judasa,  and  begin- 

6  ning  from  Galilee  even  unto  this  place.  But  when  Pilate 
heard  it,  he  asked  whether  the  man  were  a  Galilaean. 

7  And  when  he  knew  that  he  was  of  Herod's  jurisdiction, 
he  sent  him  unto  Herod^  who  himself  also  was  at  Jeru- 
salem in  these  days. 

8  Now  when  Herod  saw  Jesus,  he  was  exceeding  glad  : 
for  he  was  of  a  long  time  desirous  to  see  him,  because  he 
had  heard  concerning  him ;  and  he  hoped  to  see  some 

9  miracle  done  by  him.     And  he  questioned  him  in  many 

10  words  ;  but  he  answered  him  nothing.     And  the  chief 
priests  and  the  scribes  stood,  vehemently  accusing  him. 

11  And  Herod  with  his  soldiers  set  him  at  nought,  and 
mocked  him,  and  arraying  him  in  gorgeous  apparel  sent 

B.  all  Judaea :  i,  e.  all  the  land  of  the  Jews.  This  must  include 
Judaea  proper,  the  southern  district  of  Palestine,  and  therefore 
the  phrase  contains  a  hint  that  our  Lord's  ministry  had  extended 
to  this  part,  which  we  should  scarcely  gather  from  the  Synoptics  ; 
but  occurring  thus  incidentally,  the  hint  confirms  the  fourth  Gospel 
narrative  of  Christ's  work  in  and  around  Jerusalem. 

7.  Herod:  see  note  on  iii.  i.  Pilate  sent  Jesus  to  Herod, 
partly  as  a  compliment  to  the  tetrarch,  but  also  to  relieve  himself 
of  the  responsibility  of  concluding  the  trial  solely  on  his  own 
authority. 

xxiii.  8-12.  Jesus  before  Herod.  Herod  is  delighted  to  see 
Jesus,  and  puts  many  questions  to  him,  all  of  which  he  meets  with 
silence.  The  Jewish  leaders  vehemently  accuse  Jesus  before 
Herod,  who.  with  his  soldiers,  mocks  at  him.  Herod  and  Pilate 
are  now  reconciled.     This  is  only  in  Luke. 

8.  desirous  to  see  hini.  We  read  of  this  earlier ;  see  ix.  9. 
It  was  the  wish  of  idle  curiosity. 

9.  answered  him  nothing'.  Although  Jesus  had  answered 
the  Sanhedrin  and  Pilate,  he  treated  Herod,  who  was  an  idle 
mocker,  with  silent  disdain.  Probably  his  questions  were  not 
the  serious  inquiries  of  a  magistrate,  but  merely  indicated  shallow 
curiosity  about  miracles.  Such  heartless  trifling,  when  our  Lord 
was  on  trial  for  his  life,  was  beneath  contempt. 

11.  g-orgeous  apparel.  This  must  not  be  confounded  with  the 
purple  cloak  which  the  Roman  soldiers  afterwards  flung  on  Jesus 


ST.  LUKE    23.  12-19  379 

him   back  to  Pilate.     And   Herod  and   Pilate  became  12 
friends  with  each  other  that  very  day  :  for  before  they 
were  at  enmity  between  themselves. 

And  -Pilate  called  together  the  chief  priests  and  the  13 
rulers  and  the  people,  and  said  unto  them,  Ye  brought  14 
unto  me  this  man,  as  one  that  perverteth  the  people : 
and  behold,  I,  having  examined  him  before  you,  found 
no  fault  in  this  man  touching  those  things  whereof  ye 
accuse  him  :  no,  nor  yet  Herod  :  for  he  sent  him  back  15 
unto  us ;  and  behold,  nothing  worthy  of  death  hath  been 
done  by  him.     I  will  therefore  chastise  him,  and  release  16 
him.     But  they  cried  out  all  together,  saying,  Away  with  18 
this  man,  and  release  unto  us  Barabbas  :  one  who  for  19 
a  certain  insurrection  made  in  the  city,  and  for  murder, 

(Mark  xv.  17).     Probably  it  was  some  old  festal  garment  from  the 
royal  wardrobe — a  mockery  of  the  claim  to  be  a  king. 

12.  became  friends.  We  have  no  account  of  the  cause  of  the 
estrangement  previously  existing  between  Herod  and  Pilate. 
Possibly  it  had  originated  in  the  slaughter  of  Galilaeans  mentioned 
earher  (xiii.  i). 

xxiii.  13-25.  Pilate  condemns  Jesus.  Pilate  summons  the  Jewish 
leaders,  and  informing  them  that  neither  he  nor  Herod  find  Jesus 
to  be  worth}'  of  death,  proposes  to  chastise  and  release  him.  They 
ask  instead  for  the  release  of  Barabbas,  an  insurgent,  and,  in  spite 
of  Pilate's  protests,  clamour  for  the  crucifixion  of  Jesus  till  Pilate 
yields. 

14.  perverteth  the  people  :  i.  e.  treasonably,  against  Rome. 

16.  chastise:  meaning  *  to  scourge,'  as  a  warning  to  Jesus  to 
be  more  discreet  in  future — though  unjustly,  if  he  is  innocent. 

17.  Not  in  the  best  MS.  authorities.  It  comes  in  from  Matthev^r 
xxvii.  15.     In  some  MSS.  this  is  placed  after  verse  19. 

18.  Barabbas :  the  son  of  Abba,  or  Father.  He  had  takea 
part  in  a  small  insurrection.  Therefore  he  was  guilty  of  the  very 
crime  of  which  the  Jews  accused  Jesus,  and  worse,  since  he  had 
committed  murder.  The  inconsistency  of  the  Jews  in  asking  the 
release  of  this  man,  while  clamouring  for  the  death  of  Jesus, 
must  have  been  apparent  to  Pilate,  and  must  have  confirmed  his 
conviction  that  the  sudden  display  of  zeal  for  the  Roman  authoritj' 
on  the  part  of  the  Sanhedrin  was  not  honest. 


38o  ST.   LUKE    23.   20-26 

20  was  cast  into  prison.     And  Pilate  spake  unto  them  again, 

21  desiring   to  release   Jesus;    but    they   shouted,    saying, 
3  2  Crucify,  crucify  him.     And  he  said  unto  them  the  third 

time,  Why,  what  evil  hath  this  man  done  ?  I  have  found 
no  cause  of  death  in  him  :  I  will  therefore  chastise  him 

23  and  release  him.  But  they  were  instant  with  loud  voices, 
asking   that  he  might  be   crucified.     And  their  voices 

24  prevailed.      And  Pilate  gave   sentence   that  what   they 

25  asked  for  should  be  done.  And  he  released  him  that 
for  insurrection  and  murder  had  been  cast  into  prison, 
whom  they  asked  for ;  but  Jesus  he  delivered  up  to  their 
will. 

26  And  when  they  led  him  away,  they  laid  hold  upon  one 
Simon  of  Cyrene,  coming  from  the  country,  and  laid  on 
him  the  cross,  to  bear  it  after  Jesus. 

21.  shouted:  lit.  'were  shouting,'  i.e.  continued  some  time 
shouting. 

22.  the  third  time.  The  first  was  zi  verse  4  ;  the  second  at 
verse  14. 

no  cause  of  death :   even  if  deserving  scourging  for  a  minor 
offence. 

23.  that  he  mig*ht  be  crucified :  a  Roman  method  of  execu- 
tion, derived  from  the  Carthaginians,  reserved  for  slaves  and 
subject  races.  The  Roman  method  of  execution  for  citizens  was 
by  beheading;  the  Jewish  method  of  execution  was  by  stoning. 

their  voices  prevailed :  not  their  reasons,  nor  their  evidence. 
There  is  a  touch  of  irony  in  this  sentence. 

25.  delivered  up  to  their  will:  a  plain  proof  that  this  was 
a  gross  betrayal  of  justice  on  the  part  of  Pilate.  It  is  not  law, 
but  the  will  of  the  mob  and  its  leaders,  that  governs  Pilate's 
action. 

xxiii.  26-31.  On  the  ivay  to  the  Crucifixion.  While  Jesus  is 
being  led  out  of  the  city  to  be  crucified,  Simon  of  Cj'rene  is  com- 
pelled to  carry  his  cross.  Many  people  follow  with  lamentations, 
and  Jesus  turns  and  bids  them  weep  not  for  him,  but  for  themselves 
and  their  children,  warning  them  of  terrible  days  that  are  coming 
on  them.     All  after  verse  26  is  only  in  Luke. 

26.  Sirnou  of  Cyrene.  Cyrene  was  the  principal  town  of  a 
district  in   North  Africa   corresponding  to  the    modern   Tripoh, 


ST.  LUKE    23.  37-39  381 

And   there  followed   him  a   great   multitude   of  the  27 
people,  and  of  women  who  bewailed  and  lamented  him. 
But  Jesus  turning  unto  them  said,  Daught-^rs  of  Jerusalem,  38 
weep  not  for  me,  but  weep  for  yourselves,  and  for  your 
children.      For  behold,  the  days  are  coming,  in  which  39 
they  shall  say.  Blessed  are  the  barren,  and  the  wombs 


where  a  colony  of  Jev/s  resided.  They  had  a  sj'nagogue  at 
Jerusalem  (Acts  vi.  9),  to  which  possibly  Simon  belonged.  As 
Simon  was  a  very  common  name,  we  cannot  certainly  identify 
this  man  with  *  Symeon  that  was  called  Niger,'  who  is  mentioned 
with  'Lucius  of  Cyrene'  in  Acts  xiii.  i,  and  infer  that  he  was 
a  negro.  His  name  is  Jewish.  The  fact  that  it  is  mentioned,  when 
so  few  names  are  given  in  the  Gospels,  suggests  that  he  was  well 
known  to  the  early  church.  In  Mark  xv.  21  he  is  described  as 
'  the  father  of  Alexander  and  Rufus,'  evidently  two  well-known 
Christians.  In  Rom,  xvi.  13  we  meet  with  a  Christian  named 
Rufus,  to  whose  mother  Paul  refers  with  grateful  affectionateness. 
If  he  were  the  same  Rufus  mentioned  in  Mark,  we  should  have 
the  wife  and  the  two  sons  of  the  cross-bearer  as  Christians  in  the 
later  period. 

coming  from  the  country  :  therefore  met  by  the  procession 
going  out  to  the  place  of  execution.  It  was  easier  to  impress 
a  stranger  for  the  odious  task  than  to  put  it  on  a  man  from  the 
Jerusalem  crowd. 

laid  on  Mm  the  cross.  According  to  the  fourth  Gospel, 
Jesus  went  out  from  the  Praetorium  carrying  his  own  cross 
vjohn  xix.  I7\  Therefore  it  has  been  inferred  that  he  sank 
from  exhaustion  on  the  road,  and  was  physically  unable  to  carrj' 
the  heavy  beams  any  further.  It  was  customary  for  condemned 
criminals  to  carry  the  timber  for  their  own  crosses. 

27.  women.  It  has  been  remarked  that  no  women  appear  in 
the  Gospels  as  enemies  of  Christ. 

28.  Daughters  of  Jerusalem;  a  familiar  phrase  among  the 
prophets,  though  always  in  the  singular,  e.  g.  Isaiah  xxxvii.  22, 
where  it  means  the  inhabitants  generally.  Here,  in  the  plural,  it 
means  the  women  of  Jerusalem.  These  were  not  Christ's  well- 
known  women  disciples,  who  were  Galilaeans. 

28.  weep  not  for  me.   Jesus  did  not  want  useless  compassion, 
weep  for  yourselves,  &c.     In  a  way  the  miseries  that  were 

to  fall  on  Jerusalem  were  to  be  deplored  as  Christ's  sufferings 
were  not,  for  they  were  the  consequences  of  guilt,  and  they  ended 
in  total  ruin. 

29.  Blessed  are  the  barren :  the  very  opposite  to  the  common 


382  ST.  LUKE   23.  30-33 

that  never  bare,  and  the  breasts  that  never  gave  suck. 

30  Then  shall  they  begin  to  say  to  the  mountains,  Fall  on 

31  us  ;  and  to  the  hills,  Cover  us.     For  if  they  do  these 
things  in  the  green  tree,  what  shall  be  done  in  the  dry  ? 

32  And  there  were  also  two  others,  malefactors,  led  with 
him  to  be  put  to  death. 

33  And  when  they  came  unto  the  place  which  is  called 


Jewish   notion   that  while   to    have   children   is   to   be   blessed, 
barrenness  is  a  heavy  misfortune  for  a  woman. 

30.  Pall  on  us  :  to  end  the  misery  and  the  sight  of  horror. 

31.  This  has  been  interpreted  variously:  (i)  That  the  green 
tree  represents  Christ,  the  dry  tree  Jerusalem  in  its  final  state  ; 
the  proverb  meaning,  '  If  they  so  treat  Christ  in  his  innocence, 
how  will  they  be  treated  in  their  guilt  ? '  (2)  That  the  green  tree 
represents  Jerusalem  in  its  prosperity,  and  the  dry,  the  city  in 
its  future  desolation  ;  the  proverb  in  this  view  meaning,  *  If  such 
deeds  are  done  in  the  time  of  prosperity,  what  horrors  may  be 
expected  in  the  dreadful  time  coming ! '  Probably  this  second 
interpretation  is  correct.  It  has  the  merit  of  taking  the  tree 
in  its  two  states,  as  flourishing  and  as  withered,  to  represent 
the  same  idea — that  of  Jerusalem — throughout. 

xxiii.  33-38.  The  Cruci/ixioH.  Jesus,  together  with  two  male- 
factors, is  led  to  a  place  called  The  skull,  and  there  crucified 
between  them.  He  prays  for  the  forgiveness  of  his  enemies. 
His  garments  are  divided  by  lot.  While  the  people  stand 
watching,  the  rulers  and  the  soldiers  mock  him.  There  is  a 
superscription  on  the  cross  describing  him  as  King  of  the 
Jews. 

33.  tlie  place  which  is  called  The  skull.  The  other  evangelists 
give  this  in  the  Aramaic,  '  Golgotha.'  Luke,  a  Gentile  writing 
for  Gentiles,  only  gives  the  translation.  Our  English  '  Calvary ' 
is  from  the  Latin  word  with  the  same  meaning.  The  Calvary 
now  shewn  at  Jerusalem  in  connexion  with  the  Church  of  the 
Holy  Sepulchre  is  not  likely  to  be  the  original  site,  as  it  was 
probably  within  the  city  walls.  But  to  the  north  of  the  city, 
on  the  right  of  the  road  that  goes  out  by  the  Damascus  Gate, 
there  is  a  low,  rocky  hill  which  the  Palestine  Exploration,  General 
Gordon,  and  others  have  identified  as  the  genuine  Golgotha. 
Tombs  have  been  found  on  this  hill,  and  a  Jewish  tradition  marks 
it  as  an  ancient  place  of  executions.  Viewed  from  the  city  it 
has  some  resemblance  to  the  skull  of  a  goat — a  cave,  known  as 
Jeremiah's  grotto,  from  a  legend  to  the  effect  that  tlie  prophet 


ST.  T.UKE   23.  34,  35  383 

The  skull,  there  they  crucified  him,  and  the  malefactors, 
one  on  the  right  hand  and  the  other  on  the  left.  And  34 
J  esus  said,  Father,  forgive  them ;  for  they  know  not 
what  they  do.  And  parting  his  garments  among  them, 
they  cast  lots.  And  the  people  stood  beholding.  And  35 
the  rulers  also  scoffed  at  him,  saying,  He  saved  others; 
let  him  save  himself,  if  this  is  the  Christ  of  God,  his 

there  wrote  Lamentations,  representing  the  eye-socket.  The 
name  of  *  the  skull,'  in  the  singular,  points  to  the  hill  itself, 
not  to  the  fact  that  skulls  of  criminals  lay  about.  This  then 
we  may  regard  with  some  probability  as  '  the  green  hill  far  away ' 
where  our  Lord  was  crucified. 

they  crucified  him:  see  note  on  verse  21.  The  cross  was 
sometimes  T-shaped,  sometimes  with  the  upright  beam  projecting 
above  the  transverse  beam,  which  was  probably  the  case  here, 
as  the  superscription  was  above  our  Lord's  head.  It  was  not 
high,  the  feet  being  only  just  above  the  level  of  the  ground. 
There  w^as  a  projecting  rude  saddle  for  the  body  to  rest  on. 
We  learn  from  John  (xx.  25,  27)  that  our  Lord's  hands  were 
nailed.  It  is  not  stated  that  his  feet  also  were  nailed,  though 
Luke  (xxiv.  39)  rather  suggests  it  in  giving  the  words  *  see  my 
hands  and  my  feet.* 

34.  This  verse  is  not  in  the  best  MSS.,  and  therefore  Westcott 
and  Hort  consider  that  it  is  not  part  of  the  original  Gospel  of 
Luke,  Nevertheless  it  is  not  likely  to  have  no  foundation  in 
fact ;  it  speaks  for  its  own  historicity.  Nobody  would  have 
imagined  or  invented  it.  Moreover,  we  meet  with  it  in  Irenaeus 
and  Origen,  men  who  lived  more  than  a  century  before  our  oldest 
MSS.  were  written,  though  only  in  later  Latin  translations  of 
those  Fathers — a  fact  which  weakens  their  testimony. 

they  know  not.  This  may  apply  to  the  Roman  soldiers. 
But  these  men  needed  no  forgiveness.  They  were  only  doing 
their  duty.  It  is  likely,  therefore,  that  our  Lord  was  thinking 
of  all  his  enemies.  Even  the  Jews  did  not  realize  their  guilt. 
They  did  not  know  who  Jesus  was. 

they  cast  lots.  John,  who  was  present,  here  discriminates. 
Some  were  torn  up.  One  was  given  whole  by  lot  (John  xix. 
23,  24).  Roman  executioners  had  a  right  to  keep  their  prisoner's 
clothes  as  perquisites. 

35.  The  scoffing  rulers  assume  that  if  Jesus  does  not  save 
himself,  it  is  because  he  cannot.  Thus  they  mock  at  his  claim 
to  save  others,  taking  it  for  granted  that  self-preservation  is  the 
first  law  of  life. 


384  ST.  LUKE    23.  .^6-43 

36  chosen.      And  the  soldiers  also  mocked  him,  coming 

37  to  him,   offering  him  vinegar,  and  saying,  If  thou  art 

38  the  King  of  the  Jews,  save  thyself.     And  there  was  also 
a  superscription  over  him,   this  is  the  king  of  the 

JEWS. 

39  And  one  of  the  malefactors  which  were  hanged  railed 
on  him,  saying,  Art  not  thou  the  Christ?  save  thyself 

40  and  us.      But  the  other  answered,  and   rebuking  him 
said,  Dost  thou  not  even  fear  God,  seeing  thou  art  in  the 

41  same  condemnation?     And  we  indeed  justly;    for  we 
receive  the  due  reward  of  our  deeds  :  but  this  man  hath 

4a  done  nothing  amiss.      And  he  said,  Jesus,   remember 
43  me  when  thou  comest  in  thy  kingdom.     And  he  said 


36.  the  soldiers  also  mocked.     Only  Luke  states  this. 

vinegar :  sour  wine,  the  drink  of  the  private  soldiers,  given 
in  kindness. 

38.  a  superscription.  This  was  according  to  the  Roman 
custom.  Sometimes  the  name  of  the  prisoner  and  his  crime  were 
written  on  a  tablet  hung  from  his  neck  as  he  went  to  the  place 
of  execution.  The  words  are  given  variously  in  the  four  Gospels, 
thus  :— 

Luke  :  'This  is  the  King  of  the  Jews.' 
Mark  :  '  The  King  of  the  Jews.' 
Matthew  :  '  This  is  Jesus  the  King  of  the  Jews.' 
John  :  '  Jesus  of  Nazareth,  the  King  of  the  Jews.' 
John  (xix.  2o~)  states  that  the  inscription  was  in  Hebrew,  Latin, 
and  Greek.     Possibly  Matthew  and  John  represent  the  Hebrew  ; 
Mark,  the  Latin ;  and  Luke,  the  Greek. 

xxiii.  39-43.  The  two  malefactors.  While  one  of  the  malefactors 
crucified  with  Jesus  mocks  him,  the  other  rebukes  his  comrade 
and  prays  Jesus  to  remember  him  when  he  comes  in  his  kingdom. 
Jesus  replies  with  a  promise  that  he  shall  share  his  blessedness 
that  very  day.     This  is  only  in  Luke. 

39.  one  of  the  malefactors.  They  were  robbers,  as  we  learn 
from  Matthew  (xxvii.  38^,  possibly  implicated  in  the  insurrection 
of  Barabbas,  which  they  had  used  as  an  opportunity  for  looting. 
In  the  Latin  Acts  of  Pilate  they  are  named  Dj'smas  and  Gestas. 

42.  Jesus  :  not  '  Lord  '  in  the  best  MSS. 

in  thy  king-dom.     MSS.  authority  is  divided  as  to  whether 
this  is  the  correct  reading,  or  whether  we  should  read  •  into  thy 


ST.  LUKE    23.  44-47  385 

unto  him,  Verily  I  say  unto  thee,  To-day  shalt  thou  be 
with  me  in  Paradise. 

And  it  was  now  about  the  sixth  hour,  and  a  darkness  44 
came  over  the  whole  land  until  the  ninth  hour,  the  sun's  45 
light  failing :  and  the  veil  of  the  temple  was  rent  in  the 
midst.  And  when  Jesus  had  cried  with  a  loud  voice,  4^ 
he  said,  Father,  into  thy  hands  I  commend  my  spirit  : 
and  having  said  this,  he  gave  up  the  ghost.  And  when  4; 
the   centurion  saw  what  was   done,  he   glorified  God, 


kingdom.'  On  the  whole,  the  former  reading,  as  in  our  text,  is 
to  be  preferred.  It  points  to  the  return  of  Jesus,  and  implies 
belief  in  him  as  the  Messiah. 

]      43.  To-day:  without  an  intermediate  (i)  state  of  unconscious- 

•  ness,  or  (2)  Purgatory. 

Paradise :  the  Persian  name  for  a  garden,  used  in  the  LXX 
for  the  Garden  of  Eden,  but  taken  by  the  later  Jews  to  represent 
the  state  of  the  blessed  after  death  where  they  await  the  resurrec- 
tion, the  same  as  'Abraham's  bosom'  {xvi.  22% 

xxiii.  44-49.  The  death  of  Jesus.  There  is  darkness  from 
noon  till  three  o'clock  in  the  afternoon,  and  the  veil  of  the  temple 
is  rent.  Then  Jesus  dies,  crying  aloud  and  commending  his  spirit 
to  his  Father.  The  centurion  in  charge  is  convinced  of  his  good- 
ness ;  the  people  are  dismayed  ;  his  friends  watch  from  a  distance. 

44.  about  the  sixth  hour:  noon,  according  to  Jewish 
reckoning. 

darkness.  This  could  not  be  an  ecHpse  of  the  sun,  because 
the  passover  always  came  at  full  moon. 

land  :  not  '  earth.'     It  was  a  local  darkness. 

45.  the  sun's  light  failing-:  a  deep  gloom  which  the  sun's 
light  failed  to  penetrate.  Darkness  frequently  accompanies 
earthquakes. 

the  veil  of  the  temple :  probably  between  the  inner 
sanctuary,  or  Holy  of  Holies,  and  the  holy  place  where  the 
priests  officiated  (Exod.  xxvi.  31-33).  There  was  another  veil 
between  the  holy  place  and  the  outer  court. 

48.  a  loud  voica.  It  has  been  suggested  that  this  great  cry 
v-hich  rang  out  through  the  darkness  was  occasioned  by  rupture 

the  heart.     If  so,  of  course  it  must  have  come  after  the  spoken 

>rds. 
Father :  our  Lord's  own  characteristic  name  for  God.     The 

ords  that  follow— but  not  this  word— are  from  Psalm  xxxi.  5. 

47.  the  centurion:  in  charge  of  the  execution. 

c  c 


386  ST.  LUKE    23.  48-52 

48  saying,  Certainly  this  was  a  righteous  man.  And  all  the  , 
multitudes  that  came  together  to  this  sight,  when  they  t 
beheld  the  things  that  were  done,  returned  smiting  their  ' 

-!9  breasts.     And  all  his  acquaintance,  and  the  women  that  . 
followed  with  him  from  Galilee,  stood  afar  off,  seeing 
these  things. 

50  And  behold,  a  man  named  Joseph,  who  was  a  council- 

51  lor,  a  good  man  and  a  righteous  (he  had  not  consented 
to  their  counsel  and  deed),  a  ?nan  of  Arimatha^a,  a  city 
of  the  Jews,  who  was  looking  for  the  kingdom  of  God  : 

52  this  man  went  to  Pilate,  and  asked  for  the  body  of  Jesus. 

a  rig-hteons  man.  Matthew  (xxvii.  54)  and  Mark  (xv.  39), 
correctly  rendered,  have  'a  son  of  God.' 

48.  smiting- their  breasts  :  a  sign  of  grief  and  self-humiliation  ; 
it  had  been  said  of  the  praying  publican  (xviii.  13). 

49.  And:  rather  'but,'  pointing  to  a  difference. 
all  Ms  acquaintance.     This  is  only  in  Luke. 

the  women.  Matthew  (xxvii.  56)  and  Mark  (xv.  47,  xvi.  i) 
mention  three — two  Marys  and  Zebedee's  wife,  Salome.  1 

xxiii.  50-56.  The  burial.  Joseph  of  Arimathsea,  having  ob- 
tained permission  from  Pilate,  buries  the  body  of  Jesus  in  a  new 
tomb.  The  women  from  Galilee  watch  this,  and  return  to  prepare 
spices,  &c.     This  is  in  all  four  Gospels. 

50.  Joseph.  A  late  tradition  brings  Joseph  of  Arimathaea  to 
Glastonbury,  with  the  '  Holy  Grail,'  and  makes  him  out  to  be 
the  founder  of  the  church  in  Britain.  It  is  wholly  wanting  in 
historical  foundation. 

a  councillor:  a  member  of  the  Sanhedrin. 

a  g-ood  man.  Luke  only  speaks  of  good  character,  such  as 
might  be  found  in  a  worthy  Jew,  John  (xix.  38)  says  that  he  was 
a  disciple  of  Jesus,  but  secretly  for  fear  of  the  Jews ;  Matthew 
(xxvii.  57)  that  he  was  a  rich  man. 

51.  deed:  or  *  contrivance,'  the  scheme  for  bringing  about  the 
death  of  Jesus.  I 

Arimathsea.  The  site  is  uncertain ;  but  Lieut.-Colonel  J 
Conder,  of  the  Palestine  Exploration  Fund,  says  that  '  the  village  j 
Rantieh  seems  intended.'  This  is  near  Lydda,  on  the  plain  of  I 
Sharon.  | 

lookiu^r  for  the  kingdom  of  God :  one  of  the  devout,  | 
expectant  souls,  among  whom  were  Simeon  (ii.  25)  and  Anna  ' 
(ii.  38).  1 


ST.  LUKE   23.  53-24.   i  387 

And  he  took  it  down,  and  wrapped  it  in  a  linen  cloth,  53 
and  laid  him  in  a  tomb  that  was  hewn  in  stone,  where 
never  man  had  yet  lain.  And  it  was  the  day  of  the  54 
Preparation,  and  the  sabbath  drew  on.  And  the  women,  55 
which  liad  come  with  him  out  of  Galilee,  followed  after, 
and  beheld  the  tomb,  and  how  his  body  was  laid.  And  5^ 
they  returned,  and  prepared  spices  and  ointments. 

And   on   the   sabbath   they  rested   according  to  the 
commandment.     But  on  the  first  day   of  the  week,  at  24 
early  dawn,  they  came  unto  the  tomb,  bringing  the  spices 


63.  a  linen  cloth.  Mark  (xv.  46)  says  that  Joseph  bought  it  for 
the  purpose.     It  would  be  a  finely  woven,  costly  fabric. 

a  tomb  .  .  .  hewn  in  stone  :  cut  in  the  limestone  rock  of  the 
hillside  ;  the  hills  round  Jerusalem  abound  in  these  tombs.  The 
Cambridge  MS.,  Codex Bezce^  adds  'And  when  he  was  lain  there,  he 
put  against  the  tomb  a  stone  which  twenty  men  could  scarcely  roll,' 
a  curious  gloss,  the  '  Homeric  spirit '  of  which  has  been  observed. 

54.  the  day  of  the  Preparation:  the  Jewish  name  for  Friday, 
as  the  day  when  preparation  is  made  for  the  sabbath.  The  same 
name  was  given  to  the  day  of  preparation  for  the  passover.  If 
the  passover  meal  were  not  due  till  the  Friday  evening — as  some 
suppose  John's  Gospel  implies — this  might  be  the  meaning  here, 
but  see  note  on  xxii.  7. 

56.  spices  and  ointments  :  spices  to  fill  the  tomb  with  fragrant 
scent,  and  ointment  to  anoint  the  body,  not  to  embalm  it  in  the 
Egyptian  style. 

The  Resurrection,  xxiv. 

xxiv.  1-12.  The  empty  tomb.  After  resting  during  the  sabbath, 
the  women  come  with  spices  to  the  tomb  early  on  the  first  day  of 
the  week,  and  find  the  stone  rolled  away  and  the  tomb  empty. 
Two  men  in  brilliant  apparel  tell  them  that  Jesus  has  risen,  as  he 
foretold.  The  women  go  and  tell  the  apostles,  who  disbelieve 
them.  Peter  runs  to  the  tomb  and  sees  only  the  linen  cloths 
there.  The  essence  of  this  is  in  all  four  Gospels,  though  with 
considerable  variety  in  the  details. 

1.  at  early  dawn.  Matthew  (xxviii.  i)  has  'as  it  began  to 
dawn,'  Mark  (xvi.  2)  *  when  the  sun  was  risen,'  while  in  John 
(xx.  i)  Mary  Magdalene  visits  the  tomb  'while  it  was  yet  dark.' 
Possibly  Mary  preceded  the  other  women,  running  on  faster  and 
so  reaching  the  tomb  before  daylight ;  and  then  the  other  women, 

C  C  2 


388  Sr.  LUKE    24.  3-6 

2  which  they  had  prepared.     And  they  found  the  stone 

3  rolled  away  from  the  tomb.     And  they  entered  in,  and 

4  found  not  the  body  of  the  Lord  Jesus.  And  it  came 
to  pass,  while  they  were  perplexed  thereabout,  behold, 

5  two  men  stood  by  them  in  dazzling  apparel :  and  as  they 
were  affrighted,  and  bowed  down  their  faces  to  the  earth, 
they  said  unto  them.  Why  seek  ye  the  living  among  the 

6  dead  ?     He  is  not  here,  but  is  risen  :  remember  how  he 


following  more  slowly,  arrive  after  sunrise.  But  there  would 
scarcely  be  time  for  this  if  they  all  started  out  together.  There 
are  minor  differences  throughout  the  several  accounts  of  the 
Resurrection,  which  shew  the  independence  of  the  v^^riters,  and 
therefore  really  help  to  confirm  their  united  testimony  to  the 
main  facts  on  which  they  all  agree. 

2.  tlie  stone  rolled  away.  At  this  day  there  are  ancient  tombs 
outside  Jerusalem,  with  their  stones,  which  serve  as  doors  I'w  situ. 
Such  a  stone  is  like  a  thick,  solid  wheel,  with  a  protuberance 
from  the  circumference  at  one  side  which  serves  to  weigh  it  down 
and  keep  it  in  place  when  the  stone  is  rolled  against  the  mouth 
of  the  tomb.     It  runs  in  a  deep  groove  cut  in  the  rock. 

3.  entered  in.     Then  there  could  be  no  mistake. 

fonnd  not  the  "body.  All  the  Gospels  in  their  separate  and 
independent  accounts  are  distinct  on  this  point — the  tomb  was 
empty,  the  body  of  Jesus  had  disappeared.  None  of  them  give 
any  account  of  the  Resurrection  itself. 

4.  two  men :  evidently  meant  to  be  angels,  though  it  is  curious 
that  Luke,  one  characteristic  of  whose  Gospel  is  the  frequent 
mention  of  angels,  does  not  designate  them  as  such  here.  Pro- 
bably he  is  giving  the  narrative  as  it  came  from  the  women.  They 
would  describe  the  appearances  they  saw,  which  were  like  two 
men  in  brilliant  attire.  According  to  our  Gospel  these  *  two 
men  stood  by'  the  women  ;  according  to  Mark  (xvi.  5),  when  the 
women  entered  the  tomb  '  they  saw  a  young  man  sitting  on  the 
right  side,  arrayed  in  a  white  robe.'  In  Matthew  (xxviii.  2)  an 
angel  is  sitting  on  the  stone,  which  he  has  previously  rolled  back. 
In  John  there  are  two  angels — the  fourth  Gospel  here  agreeing 
with  Luke,  who  has  two  men.  These  several  accounts  are  not 
mutually  contradictory.  It  is  possible  to  fit  them  all  together. 
But  it  is  not  easy  to  do  so,  and  it  is  wiser  to  admit  thnt  v/e 
have  here  various  accounts,  the  exact  details  of  which  are  not 
important. 

5.  the  livingf:  lit.  *  him  who  is  living.' 


ST.  LUKE    24.  7-12  389 

spake  unto  you  when  he  was  yet  in  Gahlee,  saying  that    7 
the  Son  of  man  must  be  deHvered  up  into  the  hands  of 
sinful  men,  and  be  crucified,  and  the  third  day  rise  again. 
And  they  remembered  his  words,  and  returned  from  the  8,9 
tomb,  and  told  all  these  things  to  the  eleven,  and  to  all 
the  rest.     Now  they  were  Mary  Magdalene,  and  Joanna,  10 
and  Mary  the  mother  of  James :  and  the  other  women 
with  them  told  these  things  unto  the  apostles.      And  n 
these  words  appeared  in  their  sight  as  idle  talk ;    and 
they  disbelieved  them.     But  Peter  arose,  and  ran  unto  la 

6.  how  he  spake,  &c.  :  e.  g.  at  ix.  22. 

0.  told  all  these  thing's :  so  Matthew  (xxviii.  8).  On  the  other 
hand  we  read  in  Mark  (xvi.  8),  *  They  said  nothing  to  any  one.' 
Possibly  we  have  the  reconciliation  in  John  (xx.  18),  where  it  is 
Mary  Magdalene  who  conveys  the  news  to  the  disciples.  Thus 
the  disciples  were  told,  and  yet  perhaps  some  of  the  women  were 
silent. 

10.  Mary  Mag'dalene.  See  note  on  viii.  2;  the  only  woman  at 
the  tomb  mentioned  in  John. 

Joanna:  the  wife  of  Herod's  steward  (see  viii.  3);  only  men- 
tioned in  Luke. 

Mary  the  mother  of  James  :  in  all  the  Synoptics.    Mark  also 
mentions  Salome.     Thus  we  have  the  women  named  as  follows  : — 

Luke  :  Mary  Magdalene,  Mary  the  mother  of  James,  Joanna. 

Matthew:   Mary  Magdalene,  Mary  the  mother  of  James  ('the 
other  Mar^"^ '). 

Mark  :  Mary  Magdalene,  Mary  the  mother  of  James,  Salome. 

John  :  Mary  Magdalene. 

One  (the  Magdalen)  is  in  all  four  Gospels ;  another  (Mary  the 
mother  of  James)  is  in  three  Gospels  ;  two  others  (Joanna  in  Luke, 
Salome  in  Mark)  are  each  in  one  Gospel.  But  Luke  says  there 
were  'other  women.'  The  several  accounts  contain  different 
selections  from  the  names  of  these  women.  Paul,  in  giving  testi- 
mony for  the  Resurrection  (i  Cor.  xv.  5-9),  does  not  make  any 
reference  to  the  women. 

11.  idle  talk  :  a  term  used  in  medical  language  for  the  wild 
talk  of  delirium.  The  disciples  were  not  prepared  to  believe  in 
the  Resurrection.  Therefore  the  Christian  faith  in  it  could  not  be 
the  result  of  imagination  vivifying  subjective  hope  on  the  part  of 
men  who  had  no  real  evidence  to  go  upon. 

12.  This  verse  is  of  somewhat  doubtful  authority,  as  it  is  omitted 
by  some  important  MSS.     It  may  be  based  on  the  narrative  in 


390 


ST.   LUKE    24.   13 


the  tomb  ;  and  stooping  and  looking  in,  he  seeth  the 
hnen   cloths    by  themselves ;    and    he   departed  to  his 
home,  wondering  at  that  which  was  come  to  pass. 
13      And  behold,  two  of  them  were  going  that  very  day 
to  a  village  named  Emmaus,  which  was  threescore  fur- 


John  (xx.  i-io).  Peter  (Cephas)  is  the  first  witness  cited  by 
Paul  (i  Cor.  XV.  5).  The  appearance  to  Peter  (Simon)  is  referred 
to  in  our  Gospel  later  on  'verse  34). 

xxiv.  13-35.  ^^^  journey  to  Entmaus.  Two  disciples,  when 
on  the  road  to  Emmaus,  are  joined  by  Jesus,  whom  they  do  not 
recognize,  and  who  asks  what  they  are  talking  about.  One  of 
them,  named  Cleopas,  expresses  astonishment  that  even  a  stranger 
in  Jerusalem  should  not  know  what  has  just  happened  there, 
and  tells  the  story  of  the  death  of  Jesus,  adding  the  women's  report 
of  the  Resurrection.  Jesus  exclaims  at  their  density,  and  expounds 
the  Messianic  scriptures  to  them.  On  reaching  their  destination 
they  persuade  him  to  come  in  with  them,  and  as  he  breaks  bread 
discover  who  he  is.  Immediately  he  vanishes.  They  return  at 
once  to  Jerusalem  to  tell  of  this,  and  find  the  eleven  gathered 
together  and  assured  of  the  truth  of  the  Resurrection  on  the  ground 
that  Jesus  has  appeared  to  Simon. 

This  is  only  in  Luke.  There  is  a  brief  reference  to  it  in  the 
appendix  of  Mark  (xvi.  12),  evidently  founded  on  the  narrative 
in  our  Gospel.  Luke  mentions  appearances  of  Jesus  onl}'  in  and 
around  Jerusalem  ;  and  Matthew  describes  an  appearance  in 
Galilee,  as  well  as  an  appearance  to  the  women  at  the  tomb. 

13.  two  of  tliem :  one  name,  Cleopas,  is  given  later  in  the 
narrative  (verse  18)  ;  the  other  name  is  not  recorded.  Neither 
of  them  was  an  apostle,  as  they  are  distinguished  from  the  eleven 
(verse  33).  The  conjecture  that  Luke  was  himself  the  unnamed 
disciple  is  not  very  probable.  He  has  another  way  of  introducing 
himself  in  Acts— in  the  '  we  narrative,'  falling  into  the  first  person 
plural.  Moreover,  as  Dr.  Plummer  remarks,  if  he  had  seen  Jesus 
and  eaten  with  him  after  the  Resurrection,  it  would  greatly  have 
added  to  '  the  certainty  '  he  wished  to  give  Theophilus  to  have 
said  so.  His  preface  implies  that  he  was  not  himself  an  eye- 
witness. 

Emmaus.  The  site  of  Emmaus  has  not  been  certainly 
identified.  Kttlonieh^  a  village  west  of  Jerusalem,  about  the  distance 
given  in  the  Gospels,  has  been  suggested.  But  to  the  south-west 
of  Jerusalem,  near  the  main  road  to  the  coast,  is  a  ruin  called 
Khamasah,  to  which  Conder  has  called  attention,  remarking  that 
the  name  somewhat  resembles  Emmaus. 


ST.  LUKE    24.   14-19  391 

longs  from  Jerusalem.     And  they  communed  with  each  14 
other  of  all  these  things  which  had  happened.     And  it  15 
came   to  pass,  while    they  communed  and    questioned 
together,  that  Jesus  himself  drew  near,  and  went  with 
them.     But  their  eyes  were  holden  that  they  should  not  16 
know  him.     And  he  said  unto  them,  What  communica-  17 
tions  are  these  that  ye  have  one  with  another,  as  ye  walk  ? 
And  they  stood  still,  looking  sad.     And  one  of  them,  rS 
named  Cleopas,   answering  said  unto  him,    Dost  thou 
alone  sojourn   in   Jerusalem   and   not  know  the  things 
which    are   come   to  pass   there  in   these   days?      And  19 
he  said  unto  them,  What  things?     And  they  said  unto 
him,  The  things   concerning  Jesus  of  Nazareth,  which 
was  a  prophet  mighty  in  deed  and  word  before  God  and 


14.  commnued  :  talked  together. 

16.  their  eyes  were  holden,  &c.  We  are  not  told  what  changes 
there  were  in  the  appearance  of  Jesus,  But  the  weariness  and 
anguish  of  the  last  days  had  entirely  passed. 

17.  What  communications  are  these,  &c.  :  a  free  paraphrase 
rather  than  a  translation.  The  literal  rendering  of  the  Greek 
is,  *  What  are  these  words  which  you  are  exchanging  with  one 
another  ? ' 

13.  Cleopas.  Nothing  is  known  of  this  man  beyond  what  is 
in  the  present  narrative.  It  has  been  reasonably  suggested  that 
Luke  gives  his  name  because  he  supplied  the  narrative  to  the 
evangelist.  The  way  in  which  his  name  is  introduced  as  '  named 
Cleopas*  does  not  imply  that  he  was  well  known  in  the  early 
church. 

/  ^,  Dost  thou  alone  sojourn  ?  This  cannot  mean,  '  Art  thou  only 
a  stranger?'  in  the  sense  of  'merely  a  stranger.'  The  Greek 
has  an  adjective  meaning  •  alone '  or  '  solitary,'  not  an  adverb 
qualifying  the  verb.  The  idea  is,  'Art  thou  a  solitary  stranger?' 
Even  such  a  man  would  have  been  expected  to  pick  up  the 
news  of  the  great  event  that  had  just  happened.  He  must  have 
been  a  most  solitary  liver  to  have  missed  hearing  it. 

19.  was:  lit.  'became.' 

a  prophet  mighty  in  deed  and  word :  still  only  a  prophet. 
The  further  thought  that  Jesus  was  the  Christ  has  been  quite 
shattered  and  abandoned,  as  verse  21  shews. 


392 


ST.  LUKE    24.  io-26 


30  all  the  people  :  and  how  the  chief  priests  and  our  rulers 

delivered  him  up  to  be  condemned  to  death,  and  cruci- 
al fied  him.     But  we  hoped  that  it  was  he  which  should 

redeem  Israel.  Yea  and  beside  all  this,  it  is  now  the 
22  third  day  since  these  things  came  to  pass.     Moreover 

certain  women  of  our  company  amazed  us,  having  been 
2.^  early  at  the  tomb ;  and  when  they  found  not  his  body, 

they  came,  saying,  that  they  had  also  seen  a  vision  of 

24  angels,  which  said  that  he  was  alive.  And  certain 
of  them  that  were  with  us  went  to  the  tomb,  and  found 
it  even  so  as  the  women  had  said  :  but  him  they  saw  not. 

25  And  he  said  unto  them,  O  foolish  men,  and  slow  of  heart 

26  to  believe  in  all  that  the  prophets  have  spoken !     Be- 


20.  the    chief    priests.     These    come    first ;    they    took    the 
initiative  and  the  lead  throughout  the  prosecution  of  Jesus. 
our  rulers  :  the  Sanhedrin. 

delivered  him  up :  to  the  Romans.  The  verb  is  the  same 
that  is  used  for  Judas  *  betraying' ;  it  is  employed  in  both  senses, 
the  context  determining  the  meaning  iu  each  case. 

81.  we  hoped,  &c.  :  '  we  were  hoping.'  They  had  been 
among  those  who  were  looking  for  the  redemption  of  Israel 
ji.  38).  and  they  had  hoped  that  Jesus  was  to  be  the  Redeemer. 
His  crucifixion  had  dispelled  that  hope. 

22,  23.  A  reference  to  the  incident  in  verses  1-12. 

Moreover:  ///,  '  but  also.'     There  is  this  on  the  other  side, 
certain  women  :  with  a  suggestion  that  there  may  have  been 
feminine  emotion  discounting  their  testimony. 

24.  certain  of  them  that  were  with  its.  Luke  only  mentions 
one — Peter  (verse  12).  It  is  from  John  (xx.  2)  that  we  learn 
there  was  another  disciple. 

him  they  saw  not.  Therefore  Peter's  seeing  Jesus  (^ verse  34) 
must  have  been  on  a  subsequent  occasion. 

25.  slow  of  heart.  The  heart  is  used  in  Scripture  for  the 
whole  life  within,  intellectual  as  well  as  emotional.  The  meaning 
is  not  slowness  to  be  moved  with  feeling,  but  slowness  of  thought 
and  perception. 

in  all  that  the  prophets  have  spoken.  It  has  been  proposed 
to  put  a  full  stop  at  the  end  of  the  previous  words,  and  commence 
the  new  sentence  with  these  words,  thus:  'slow  of  heart  to 
believe.     On  the  ground  of  all  tliat  the  prophets  have  spoken. 


ST.   LUKE    24.  37-32  393 

hoved  it  not  the  Christ  to  suffer  these  things,  and  to 
enter  into  his  glory?     And  beginning  from  Moses  and  37 
from  all  the  prophets,  he  interpreted  to  them  in  all  the 
scriptures  the  things  concerning  himself     And  they  drew  38 
nigh  unto  the  village,  whither  they  were  going :  and  he 
made  as  though  he  would  go  further.     And  they  con-  39 
strained  him,  saying.  Abide  with   us :    for  it  is  toward 
evening,  and  the  day  is  now  far  spent.     And  he  went 
in  to  abide  with  them.     And  it  came  to  pass,  when  he  30 
had  sat  down  with  them  to  meat,  he  took  the  bread,  and 
blessed  it,  and  brake,  and  gave  to  them.     And  their  eyes  31 
were  opened,  and  they  knew  him  ;  and  he  vanished  out 
of  their  sight.     And  they  said  one  to  another.  Was  not  32 
our  heart  burning  within  us,  while  he  spake  to  us  in  the 

behoved  it  not  the  Christ,'  &c.  This  is  a  possible  rendering. 
There  was  no  punctuation  in  the  original  text,  and  editors  have 
supplied  stops  as  they  thought  best.  Still  the  rendering  in  our 
versions  is  more  natural.  The  phrase  to  believe  in,  or  on,  some- 
thing is  quite  common. 

all.  They  believed  in  part,  the  promise  of  redemption,  &c.  ; 
not  in  all,  including  the  foreshadowing  of  suffering. 

27.  beg'inuing'  from  Moses:  the  law,  the  first  volume  of  the 
Hebrew  Bible,  the  first  five  books  of  our  O.  T.,  containing  such 
predictions  as  Numbers  xxiv.  17  and  Deuteronomy  xviii.  15. 

all  the  prophets :  the  second  volume  of  the  Hebrew  Bible. 
Not  necessarily  citing  each  book.  Remember  Luke's  fondness  for 
the  word  'all.'     The  prophets  generally  were  quoted. 

28.  the  village:  Eramaus  (verse  13). 

made  as  thoug-h:  not  a  pretence.  The  phrase  means  that 
he  acted  in  the  way  of  one  who  was  going  further,  that  he  began 
to  move  on,  or  bid  farewell.  He  would  not  have  stayed  if  he  had 
not  been  asked. 

29.  Ahide  with  us.  Taking  him  for  a  stranger,  they  asked  him 
to  stay  at  their  house. 

30.  hlessed  it:  a  usual  term  for  grace  before  meat.  Cf.  ix.  16 
and  Mark  vi.  41,  where  blessing  bread  is  referred  to,  with  Mark 
viii.  6,  where  we  have  giving  thanks  under  precisely  similar 
circumstances,  evidently  with  the  same  meaning  in  each  case. 
There  is  no  reason  to  regard  this  meal  as  a  Eucharist. 

31.  vanished:  lit.  '  became  invisible.' 


394  ST.   LUKE    24.  33-39 

33  way,  while  he  opened  to  us  the  scriptures  ?  And  they 
rose  up  that  very  hour,  and  returned  to  Jerusalem,  and 
found  the  eleven  gathered  together,  and  them  that  were 

34  with  them,  saying,  The  Lord  is  risen  indeed,  and  hath 

35  appeared  to  Simon.  And  they  rehearsed  the  things  that 
happened  in  the  way,  and  how  he  was  known  of  them  in 
the  breaking  of  the  bread. 

36  And  as  they  spake  these  things,  he  himself  stood  in 
the  midst  of  them,  and  saith  unto  them,  Peace  be  unto 

37  you.    But  they  were  terrified  and  affrighted,  and  supposed 
3S  that  they  beheld  a  spirit.     And  he  said  unto  them,  Why 

are  ye  troubled?  and  wherefore  do  reasonings  arise  in 
39  your  heart  ?      See   my  hands  and  my  feet,  that    it    is 


33.  tliem  that  were  with,  them :  no  doubt  including  the  women, 
and  perhaps  the  120  (Acts  i.  15). 

34.  hath  appeared  to  Simon  :  not  previously  mentioned  in 
Luke,  though  this  Gospel  gives  Peter's  visit  to  the  tomb  (verse  12). 
The  appearance  to  Simon  is  the  first  in  Paul's  list,  and  therefore 
the  earliest  recorded  instance  of  Christ's  appearances  (i  Cor.  xv.  5), 
since  the  Epistle  in  which  it  is  referred  to  was  written  at  least 
ten  years  before  the  earliest  Gospel. 

xxiv.  36-43.  Jesus  appearing  to  his  disciples.  While  the  two  are 
reporting  their  strange  experience  Jesus  appears,  uttering  a 
salutation.  Seeing  his  disciples'  alarm,  he  reassures  them,  shewinp' 
them  his  hands  and  feet  to  prove  that  he  is  more  than  a  ghost. 
As  they  are  still  incredulous  he  asks  for  food,  and  eats  some 
broiled  fish.  The  details  of  this  incident  are  only  in  Luke,  though 
John  XX.  19-23  may  refer  to  the  same  occasion. 

36.  This  verse  implies  that  Jesus  appeared  suddenly,  and  did 
not  enter  by  the  door.  John  (xx.  19;  says  of  this,  or  a  similar 
event,  that  '  the  doors  were  shut  ...  for  fear  of  the  Jews.' 

39.  See  my  hands  and  my  feet :  apparently  drawing  attention 
to  the  nail-prints  (for  otherwise  why  should  Jesus  especially  name 
these  extremities  ?),  and  therefore  probably  implying  that  the  feet 
as  well  as  the  hands  had  been  nailed.  Still  the  nail-prints  are 
not  mentioned  here,  as  they  are  m.entioned  of  the  hands  only  in 
John  XX.  25,  27,  and  Jesus  may  be  calling  attention  to  his  hands  and 
his  feet  as  the  only  parts  of  his  body,  after  the  face,  not  appearing 
covered  with  clothing,  and  therefore  open  to  investigation. 


ST.  LUKE    24.  40-44  395 

I  myself :  handle  me,  and  see ;  for  a  spirit  hath  not  flesh 
and  bones,  as  ye  behold  me  having.  And  when  he  had  40 
said  this,  he  shewed  them  his  hands  and  his  feet.  And  41 
while  they  still  disbelieved  for  joy,  and  wondered,  he 
said  unto  them,  Have  ye  here  anything  to  eat  ?  And  42 
they  gave  him  a  piece  of  a  broiled  fish.  And  he  took  it,  43 
and  did  eat  before  them. 

And  he  said  unto  them,  These  are  my  words  which  44 
I  spake  unto  you,  while  I  was  yet  with  you,  ho.v  that 
all  things  must  needs  be  fulfilled,  which  are  written  in  the 


40.  A  verse  of  doubtful  authority,  as  it  is  omitted  by  some 
good  MSS. 

42.  The  addition  'and  of  a  honeycomb'  rightly  disappears 
from  the  R.  V.,  as  it  is  omitted  by  all  the  best  MSS. 

43.  did  eat  'before  them.  It  must  be  admitted  that  this  is 
a  difiScult  passage,  for  it  is  not  to  be  supposed  that  the  resurrection 
body  needs  our  material  body's  food.  Yet  the  reference  to  flesh 
and  bones  in  verse  39.  just  as  this  eating  in  v'^erse  43,  suggests 
the  original  physical  body  unchanged  in  its  materials  and  functions. 
It  is  interesting  to  observe  that  this  is  only  found  in  the  third 
Gospel,  that  written  by  the  companion  of  Paul,  who  in  writing 
to  the  Corinthians  denied  that  the  resurrection  body  was  the 
same  as  our  present  body  of  flesh  and  blood  (see  i  Cor.  xv.  37, 
44,  50).  But  the  sudden  vanishing  and  sudden  appearance  in 
Luke  also  indicate  a  great  difference.  The  mystery  is  wholly 
beyond  our  comprehension,  because  it  is  AvhoUy  beyond  our 
experience.  The  fact  that  Jesus  did  really  come  back  from  the 
dead  is  the  one  fact  of  importance,  and  in  this  all  accounts  agree. 

xxiv.  44-49,  The  last  cotnmtssion.  Jesus  reminds  his  disciples 
how  he  had  told  them  that  all  the  Scripture  prophecies  about 
him  must  be  fulfilled.  He  now  enlarges  on  tlie  same  subject, 
with  the  conclusion  that  the  message  of  forgiveness  in  his  name 
should  be  proclaimed  over  the  world.  The  disciples  are  his 
witnesses.  They  are  to  remain  in  Jerusalem  till  they  receive 
the  promised  Divine  power.  This  is  only  in  Luke.  It  has  been 
suggested  that  we  have  here  a'condensed  account  of  the  instruction 
Jesus  gave  his  disciples  in  Galilee  as  well  as  in  Jerusalem  during 
the  forty  days  between  the  Resurrection  and  the  Ascension. 

44.  while  I  was  yet  with  you:  previous  to  his  death,  e.g. 
xviii.  31. 


396  ST.  LUKE    24.  45-50 

law  of  Moses,  and  the  prophets,  and  the  psahns,  con- 

45  cerning  me.      Then  opened  he  their  mind,  that  they 

46  might  understand  the  scriptures  ;  and  he  said  unto  them, 
Thus  it  is  written,  that  the  Christ  should  suffer,  and  rise 

47  again  from  the  dead  the  third  day ;  and  that  repentance 
and  remission  of  sins  should  be  preached  in  his  name 

48  unto  all  the  nations,  beginning  from  Jerusalem.     Ye  are 

49  witnesses  of  these  things.  And  behold,  I  send  forth  the 
promi.se  of  my  Father  upon  you  :  but  tarry  ye  in  the  city, 
until  ye  be  clothed  with  power  from  on  high. 

50  And   he  led  them  out  until  they  ivere  over  against 


the  psalius.  We  have  here  a  third  title  added  to  the  law 
and  the  prophets  previously  mentioned,  pointing  to  the  third 
volume  of  the  Hebrew  Scriptures,  that  commonly  called  '  The 
Writings,'  but  here  and  elsewhere  in  the  N,  T.  called  *  The 
Psalms,'  since  the  Book  of  Psalms  was  the  most  valuable  part 
of  it,  especially  from  the  point  of  view  of  Messianic  prophecy. 

47.  repentance  and  remission:  rather  'repentance  unto 
remission,'  in  accordance  with  the  best  MSS.  ;  the  preaching  of 
repentance  which  is  to  lead  on  to  forgiveness.' 

in  iiis  nanxe  :  lit.  'on  his  name,'  i.  e.  on  the  ground  of  his 
authority  and  grace. 

begfinning  from  Jerusalem.  This  participial  phrase  does 
not  agree  grammatically  with  any  preceding  subject.  It  would 
be  more  grammatical  therefore  to  place  a  full  stop  after  'nations,' 
and  connect  the  following  words  with  the  next  sentence  : 
'  Beginning  at  Jerusalem  y^  are  witnesses,'  &c.  But  the  flow 
of  ideas  favours  the  rendering  in  our  versions  ;  the  preaching 
is  to  be  to  all  the  nations,  but  it  is  to  begin  at  Jerusalem. 

49.  tlie  promise  of  my  Father  :  for  the  gift  of  the  Holy  Spirit. 
John  the  Baptist  had  predicted  that  Christ  would  bestow  this 
gift  (see  iii.  x6).  But  perhaps  the  reference  is  especially  to  Joel 
(ii.  28)  :  '  And  it  shall  come  to  pass  afterward,  that  I  will  pour 
out  my  spirit  upon  all  flesh,'  &;c.,  especially  as  this  was  cited 
by  Peter  (Acts  ii.  17),  with  reference  to  the  endowment  with 
'  power  from  on  high.' 

xxiv.  50-53.  The  Ascension.  Jesus,  having  led  his  disciples 
out  towards  Bethany,  blesses  them  and  is  carried  up  to  heaven. 
The  disciples  adore  him,  and  return  joyfully  to  Jerusalem,  and  are 
continually  in  the  temple,  blessing  God. 


ST.  LUKE    24.  5i-5.'>  397 

Bethany  :  and  he  Hfted  up  his  hands,  and  blessed  them. 
And  it  came  to  pass,  while  he  blessed  them,  he  parted  51 
from  them,  and  was  carried  up  into  heaven.     And  they  ^2 
worshipped  him,  and  returned  to  Jerusalem  with  great 
joy  :  and  were  continually  in  the  temple,  blessing  God.     53 


This  chapter  seems  to  allow  of  all  that  it  records  having 
occurred  on  the  day  of  the  Resurrection  and  the  following  night. 
And  yet  it  is  scarcely  likely  that  the  incident  in  the  present 
section  can  have  happened  during  the  night — that  on  the  Sunday 
night,  after  the  two  had  returned  from  Emmaus  and  much  teaching 
by  Jesus  had  taken  place,  Jesus  thus  led  his  disciples  out  to 
Bethany.  It  is  more  probable  that  when  Luke  wrote  the  Gospel 
he  had  no  materials  concerning  the  dates  of  these  occurrences  to 
work  on.  Later — when  he  wrote  Acts — he  stated  that  Christ's 
appearances  between  the  Resurrection  and  the  Ascension  were 
during  '  the  space  of  forty  days'  (Acts  i.  3). 

50.  over  ag'ainst  Bethany.  This  agrees  with  Acts  (i.  12), 
which  assigns  the  Ascension  to  the  Mount  of  Olives.  According 
to  Matthew  (xxviii.  16),  Christ's  final  commission  is  given  his  dis- 
ciples in  Galilee.  But  this  Gospel  does  not  record  the  Ascension, 
and  must  be  referring  to  an  earlier  occasion,  unless  we  regard 
its  statements  as  giving  a  diflFerent  version  of  what  the  two  last 
sections  of  Luke  between  them  record.  There  is  a  difficulty 
in  fixing  the  time  of  the  several  Gospel  accounts  of  our  Lord's 
last  appearances,  and  we  must  resign  ourselves  to  some  obscurity. 

51.  and  was  carried  up  into  heaven.  This  is  not  in  some 
of  the  best  MSS.,  and  accordingly  it  is  rejected  by  Tischendorf 
as  not  genuine,  and  bracketed  as  doubtful  by  Westcott  and  Hort. 
Probably  it  must  be  omitted,  as  it  is  inconceivable  that  it  should 
have  been  taken  out  if  it  were  originally  in  the  text.  It  may  have 
come  in  from  Acts  (i.  9,  10),  where  unquestionably  Luke  records 
the  Ascension.  Having  omitted  it  here,  some  have  said  that  the 
section  in  the  Gospel  refers  not  to  the  occasion  of  the  Ascension, 
but  to  some  earlier  parting  from  the  disciples.  During  the 
resurrection  period  Jesus  did  not  live  with  his  friends.  He  came 
and  went  several  times.  But  here  Luke  evidently  implies  more. 
His  words,  in  concluding  the  Gospel,  point  to  a  final  parting  as  fat- 
as  these  resurrection  scenes  are  concerned. 


INDEX 


The  Nuifterals  refer  to  the  Pages.] 


Abijah,  131. 
Abilene,  157. 
Abomination.  309. 
Abraham,  159,  286,  311. 

—  son  of,  334. 
Abraham's  bosom,  311. 
Abyss,  221. 

Acts  of  the  Apostles,  20. 
Advent,  second,  232,  357  ff. 
Agony  in  Gethsemane,  370  ff. 
Am  Karim,  138. 
Alabaster  cruse,  210. 
Alms,  262. 

Angel,  132,  207,  238,  299. 
Angels'  song,  149  ff. 
Anna,  151  ff. 
Annas,  157. 
Annunciation,  136  ff. 
Anxiety,  270. 
Apocal3'pse,  232. 

—  of  Jesus,  360. 

Apologies  of  Justin  Martyr,  22. 
Apostles,  190. 
Arabia,  296. 
Aramaic  original,  5. 
Archelaus,  335,  336. 
Aretas,  296. 
Arimathaea,  386. 
Arrangement  of  Gospel,  29. 
Ascension,  the,  396,  397. 
Asher,  153. 
Asleep,  Jesus,  219. 
Ass,  289,  339. 


Athanasius,  172, 
Atonement,  Day  of,  279. 
Attendant,  170. 
Augustus,  145. 
Authenticity,  19  ff. 
Authority  of  Jesus,  343. 
Author  of  Gospel,  16  ff. 
Ave  Maria,  136. 
Aseriyeh,  338. 

Babes,  245. 

—  brought  to  Jesus,  325. 
Baptism,  158,  276. 

—  of  Jesus,  162  ff. 
Bartholomew,  191. 
Basllides,  23. 
Baskets,  230. 
Baur,  30. 

Beam,  197. 

Beatitudes,  the,  12,  28,  192  1^'. 

Beauty  of  style,  5. 

Bed,  217,  321. 

Beeroth,  155. 

Bethany,  338,  397. 

Bethlehem,  1450. 

Bethphage,  338. 

Bethsaida,  229,  243. 

Betrayal,  372  ff. 

Betrothal,  146. 

Birds,  215,  239,  284. 

Birth  of  Jesus,  145. 

—  of  John  the  Baptist,  141  ff. 
Blasphemy,  182. 


INDEX 


399 


Blind  man  at  Jericho,  331. 

—  guides,  197  ff. 

Border  of  Christ's  garment,  224. 

Bosom,  197. 

Brethren  of  Christ,  218. 

Bridegroom,  186. 

Buddhist,  196. 

Burial  of  Jesus,  386. 

Bury,  239. 

Caesar,  Augustus,  145. 

—  tribute  to,  346  ft'.,  377. 
Caiaphas,  157. 

Camel  and  needle's  eye,  328. 
Capernaum,  171,  201,  223,  243, 
Carob,  301. 
Centurion,  201. 

—  servant  cured,  201  ff. 
Characteristics  of  the  Gospel,  6. 
Child,  236. 

Chorazin,  242. 
Christ,  the,  161,  231. 
Chrysostom,  17. 
Circumcision,  150. 
Cleansing,  261. 
Clement  of  Alexandria,  20. 
Clementine  Homilies,  20. 

—  Recognitions,  20. 
Cleopas,  391. 
Cloke,  196. 
Cloud  rising,  278. 
Coat,  196. 
Coleridge,  19. 
Colt,  338  ff. 

Commission,  the  last,  395. 
Composition  of  Gospel,  24  ff. 
Condemnation  by  Pilate,  380, 
Corn,  plucking  of,  187. 
Council's  examination  of  Jesus, 

375  ff. 
Courses  of  priests,  132. 
Covenant,  143. 

—  new,  366. 
Covetousness,  268  ff. 
Cross,  230  ff.,  383. 
Crucifixion,  382  ff. 
Cubit,  271. 


I    Cup,  364.  _ 

I    Cyrene,  Simon  of,  380. 

!    Date  of  composition,  31. 
!    Daughters  of  Jerusalem,  381. 
David,  188,  350,  351. 

—  House  of,  136. 

—  Throne  of,  137. 

—  Son  of,  331, 

Days  of  Son  of  man,  318. 
Dayspring,  144. 
Demon,  209.  220,  243. 
Demoniac  in  synagogue,  172. 

—  and  swine,  220. 
Denanus,  211,  249,  347. 
Denial,  self-,  232. 
Deserts,  145,  175. 

Devil,  166  ff.,  173,  209,  216.  243. 
Dialogue  with  Try p ho,  22. 
Diatessaron,  21. 
Didache,  365. 
Disasters,  279. 
Disciples  doubtful,  239. 

—  unattached,  236  ff. 
Division,  277. 
Doctors,  155,  181. 
Dogs,  311. 
Domestic  scenes,  14. 
Door,  narrow,  285. 
Dositheus,  353. 
Dropsy,  288. 

Dust,  shaking  off,  227. 

Eagles,  321. 
Ears  to  hear,  215. 
Ebionitism,  11,  193. 
Edersheim,  148,  298, 
Edessa,  21. 
Elect,  323. 

Elijah,  134,  228,  233,  238,  256. 
Elisabeth,  131,  138. 
Emmaus,  journey  to,  390  ff. 
Enemies,  loving,  195. 
Enochs  Book  of,  318. 
Enrolment,  145. 
Eschatological    discourse,    32, 

354  ff. 
Ethnarch,  296. 


400 


ST.  LUKE 


Eusebius,  21.  356, 
Exalteth,  he  that,  291. 
Examination     before     council. 
375  ff 

Pilate,  377  ff. 

Extortion,  262. 

Eye,  single  or  evil,  260. 

Eye-witnesses,  130. 

Faith,  220,  314. 

Fan,  161. 

Farthings,  267. 

Fasting,  185,  324. 

Fear  to  be  conquered,  265  ff. 

Fever,  174. 

Fig  tree,  359. 

Figs,  199,  280. 

Finger  of  God,  257. 

Fire,  276. 

—  unquenchable,  161. 
Firstborn,  147. 

—  law  of,  150. 
Flood,  201. 

Forgiveness,  211  ff.,  313. 
Foundation,  201. 
Foxes,  239,  287, 
Francis  ,  St.,  193. 
Fruit,  197. 

Gabriel,  134,  136. 
Galen,  18. 
Galilsean,  279,  375. 
GaUlee,  136,  168  ff.,  176. 
Garden,  284. 
Garment,  new,  187. 
Gehenna,  311. 
Genealogy,  163  ff. 
Generation,  perverse,  208. 

—  this,  359. 
Gentiles,  152,  330. 

—  times  of,  357. 
Gerasenes,  220. 
Gluttonous  man,  209. 
'Golden  rule,'  196. 
Golgotha,  382. 
Governor,  145,  347. 
Gulf,  312. 


Hades,  243,  311. 

Harvest,  241. 

Head  of  the  corner,  346. 

Heart,  199. 

Hebraistic  expressions,  5,  134. 

257. 
Hermon,  233. 
Herod  Antipas,  157,  162,  37B. 

—  enmity  of,  287. 

—  perplexity  of,  227. 

—  steward  of,  214. 

—  with  Jesus,  378. 
Herod  the  Great,  131,  145. 
Herodias,  162. 

Hill  country,  138. 
Hillel,  197. 
Hippocrates,  18. 
Historical  relations,  15. 
Hobart,  18. 

Holy  Ghost,  134,  137,  138,  143. 
151,     161,     163,      166,     244,. 

255- 

—  One,  173. 

—  Place,  132. 
Hopes,  false,  284. 
Houses,  the  two,  200. 
Husbandmen,  344  ff. 
Husks,  301. 
Hypocrite,  199,  278. 

Importunity,  254. 

Incense,  hour  of,  132, 

Infancy  narratives,  131  ff.' 

Infirm  woman,  281. 

Inn,  147. 

Intimations  of  Immortality ,  &^c. 

245- 
Irenseus,  19. 
Israel,  203. 
Ituraea,  157. 

Jairus,  223  ff. 
James,  178,  191. 

—  son  of  Alphaeus,  191. 
Jebel  Usdum,  297. 
Jericho,  331. 

—  blind  man  at,  331. 


INDEX 


401 


Jerusalem,  doom  of,  354. 

—  entry  into,  338  ff. 

—  lamentation  over,  287. 

—  siege  of,  32. 
Jesus,  birth  of,  145  ff, 

—  death  of,  385  ff. 

—  name  of,  137. 
Joanna,  214,  389. 
John,  178,  191. 
John  the  Baptist,  132. 

announcement     of    Jesus, 
160. 

baptism  of,  343. 

birth  of,  141. 

character  of,  206. 

disciples  of,  185. 

message  of,  205. 

mission  of,  156  ff. 

risen,  228,  231. 
Jonah,  259. 
Joseph,  136,  145. 

—  of  Arimathaea,  386. 
Joyousness  of  the  Gospel,  6. 
Judas  Iscariot,  192. 

treason  of,  361. 

—  son  of  James,  192. 
Judaea,  176,  192,  356. 
Judge,  the  unrighteous,  322. 
Judging,  197. 

Justify.  208,  248,  309,  324. 
Justin  Martyr,  22. 

Khan  Mt'nyeh,  172. 

Khersa,  221. 

Kid,  304. 

Kindliness  of  the  Gospel,  8. 

King,  296,  377,  384. 

Kings  and  governors,  354. 

Kingdom,  Christ's,  384. 

—  of  God,  175,  252,  272. 

—  unseen,  317. 
Kiss,  211,  303,  372. 
Kulonieh,  390. 

Labourers,  241. 
Lambs,  241. 
Lamentations,  192. 


Lamp,  217,  260,  273,  299. 

Law  of  Moses,  150. 

Lawyer,  246,  263. 

Lazarus,  310  ff. 

Leaven,  266,  284. 

Legion,  221. 

Leper,  cure  of,  179. 

Lepers,  the  ten,  316  ff. 

Leprosy,  179. 

Levi,  182. 

Levite,  248. 
I    Light,  sons  of,  307. 
j    Lilies,  271. 
I    Literature,  33. 
I    Literary  style,  5. 

Little  ones,  313. 

Life,  eternal,  246,  327. 

Loaves  and  fishes,  228  ff. 

Logia,  27,  28. 

Lord's  Prayer,  30,  251  ff. 

Lot's  wife,  320. 

Lots  for  Christ's  garments,  383. 

Luke,  16  ff. 

Luke's  liberality,  9. 

—  new  contribution,  238  ff. 
Lunatic  boy,  234  ff. 
Lysanias,  157. 

Machserus,  162. 

Menander,  353. 

Magnificat,  the,  11,  i39ff. 

Maid,  374. 

Malefactors,  the  two,  384. 

Mammon,  307. 

Marcion,  22  ff. 

Mark,  7,  25  ff.,  129. 

Marketplace,  209. 

Marriage,  273,  290,  349. 

Martha,  249. 

Mary  Magdalene,  213,  214,  389. 

Mary,  mother  of  James,  389. 

of  Jesus,  136  ff.,  145  ff. 

—  of  Bethany,  213,  249. 
Matthew,  183,  191. 
Measure,  284,  306. 

—  good,  197, 
Medical  language,  18. 


D    d 


402 


ST.  LUKE 


Messenger,  207,  238. 
Michael,  134. 
Millstone,  313. 
Ministering  women,  213. 
Ministers,  130. 
Mite,  278, 

—  widow's,  352. 
Money,  309. 

Moses,  233,  312,349,393. 
Mother  of  Christ,  218,  258. 
'  Muratorian  Fragment,'  20. 
Mustard  seed,  283,  315. 

Nain,  204. 

—  widow's  son  at,  203. 
Nazareth,  136,  146,  154. 

—  Jesus  at,  169  fir. 
Nazarite,  133. 
Needful,  one  thing,  250. 
Neighbour,  247. 
Nests,  239. 

Noah,  320. 
Nobleman,  334  ft'. 
Nunc  dinnttis,  152  ft*. 

Oath,  144. 
Oil,  306. 

Ointment,  211,  387. 
Oliphant,  Mrs.,  313. 
Origen,  20. 

Papias,  21,  24,  25. 
Parable,  186. 

barren  fig  tree,  280. 

children    in    marketplace, 
209. 

good  Samaritan,  248. 

great  supper,  293  ff. 

importunate  friend,  253. 

lamp,  217. 

leaven,  284. 

lost  piece  of  silver,  299. 

—  sheep,  297. 

mote  and  beam,  197. 

mustard  seed,  283. 

old  garment,  187. 

Pharisee  and  publican, 324. 


Parable  {cottUnued.) 
pounds,  334  flf. 
prodigal  son,  300  flf. 
rich  fool,  269. 

—  man  and  Lazarus,  310  ft 
sower,  215  ft". 

two  debtors,  211. 

—  houses,  200. 
unrighteous  judge,  322. 
vineyard,  344. 

wine  skins,  187. 

wise  steward,  305. 
Paradise,  385. 
Paralytic,  180. 
Paroitsia,  361. 
Passover,  154,  361. 
Patience,  355. 
Penitent,  210^. 
Penny.     See  Denarius. 
Peter.     See  Simon  Peter. 
Pfleiderer,  30. 
Pharisee  and  publican,  324. 
Pharisees,  180,  210,  262,  266, 

288,  309. 
Philip,  apostle,  191,  229. 

—  son  of  Herod,  162. 

—  tetrarch,  157. 
Physician,  Luke  a,  18,  21. 
Pilate,   Pontius,  157,  347,  377, 

379. 
Pitcher,  man  bearing  a,  363. 
Places,  chief,  290. 
Pliny,  193. 
Plowing,  315. 
Poor,  sympathy  with,  11,  193, 

206. 

—  on  inviting,  291. 
Possession,  173,  223. 
Pounds,  parable  of,  334  ff. 
Praetor,  278. 

Prayer,  322. 

—  and  praise,  13. 

—  encouragements  to,  253. 

—  the  Lord's,  251. 
Preaching,  158. 

Precedence,dispute  about,  367ff. 
Preface,  Luke's,  129. 


INDEX 


403 


Preparation,  387. 
Presentation  in  temple,  150. 
Priest,  248,  317. 

—  chief,  346. 
Prison,  278. 
Prodigal  son,  300  ff. 
Prophet,  207,  286,  392. 
Publicans,  160,  183,  297. 
Publican  in  temple,  324. 
Purification  of  Mary,  150. 

temple,  341  ff. 

Purpose  of  Gospel,  30. 

Quirinius,  145. 

Ramsay,  Prof.,  146. 

'  Recollections  of  the  Apostles,' 

22. 
Remission  of  sins,  144,  396. 
Repentance,  158,  396. 
Resurrection,  292,  387  ff. 

—  and  the  Sadducees,  348  ff. 
Rich,  difficulties  of  the,  328. 

—  fool,  269. 

—  man,  310,  352. 
Righteousness,  thirst  for,  195. 
Ruler,  268,  326. 

—  of  synagogue,  223. 

Sabbath,  187,  189,  281.  288. 

Sacrifices  for  Christ's  sake,  296. 

Sadducees,  348. 

Salome,  386. 

Salt,  296. 

Samaritan,  the  good,  247,  ff. 

Samaritans,  238,  317. 

Satan,  256,  361,  369. 

Scorpion,  255. 

Scribes,  182,  351. 

Sermon  on  the  Mount,  192. 

Serpents,  244,  255. 

Seventy,  the,  240  ff. 

Sheba,  Queen  of,  259. 

Shechinah,  148, 

Sheep,  297,  315. 

Sheol,  311. 

Shepherds,  147  ff. 

Shewbread,  188. 


Sidon,  243. 

Signs  from  heaven,  256. 

—  in  sun,  &c.,  358. 

—  of  the  age,  277. 

—  seeking,  258. 

Siloam,  tower  of,  279,  280. 
Silver,  lost  piece  of,  299. 
Simeon,  150  ff 
Simon  Peter,  call  of,  176. 

apostle,  191. 

at  the  tomb,  389. 

at  Transfiguration,  233  fi'. 

Christ  appeared  to',  394. 

confession  of  Christ,  230  ff. 

denial  of  Christ,  374  ft". 

warned,  369. 
Simon  Magus,  353. 

—  of  Cyrene,  380,  381. 

—  the  leper,  213. 

—  the  Zealot,  191. 
Simon's  wife's  mother,  173  if. 
Sinners,  196,  210. 

Skull,  382. 
Sodom,  242. 
Soldiers,  160. 
Solomon,  259,  271. 
Solomon's  Porch,  168. 
Son  of  God,  163,  165,  167,  168, 
175,  376. 

—  of  man,  182,  330. 

coming  of,  274,  357  ff. 

Sower,  parable  of,  214  ff. 
Sparrows,  267. 

Spirit  of  infirmity,  282. 

Staff,  227. 

Stanhope,  Lady,  297. 

Stature,  271. 

Steward,  214,  274  ff.,  305. 

Stoic,  196. 

Storm,  Jesus  in  the,  219. 

Stumbling,  206,  313. 

Summum  bonum,  194. 

Superscription,  384. 

Supper,  the  great,  292. 

—  the  Lord's,  363  ff. 
Susanna,  214. 

Swine  and  demons,  220. 


404 


ST.  LUKE 


Swine  feeding,  301. 
Sycamine,  315. 
Sycomore,  333. 

Synagogue,  169,  202,  223,  268, 
281,  354. 

Tabernacles,  234. 

—  eternal,  308. 
Tabor,  233. 
Tacitus,  193,  355. 
Talmud,  135,  279,  329. 
Targums,  134. 
Tartarus,  221. 
Tatian,  21. 

Tel  Hum,  172,  202. 
Temple,  132,  151. 

Jesus  in,  154. 

pinnacle  of,  168. 

purification  of,  341  tf. 

veil  of,  385. 

to  be  destroyed,  352  ff. 
Temptation,  217,  252,  368. 

—  of  Jesus,  165  ff. 
Tertullian,  20. 
Tetrarch,  157. 
Thaddaeus,  192. 
Theophilus,  30,  129,  130. 
Thomas,  191. 

Thorns,  199,  215. 

Tiberius,  157,  335. 

Tithe,  262. 

Tobit,  196. 

Toll,  place  of,  184. 

Tower,  building,  296. 

Trachonitis,  157. 

Traitor,  presence  of,  367. 

Transfiguration,  233  ff. 

Treasury,  352. 

Trees,  197,  359. 

Tribute  to  Csesar,  346 ff.,  377. 

Turtle  doves,  150. 

Twelve,  the,  226. 

choice  of,  190. 


Tyre,  243. 

Unpreparedness,  360. 
Unprofitable  servants,  31 },  316. 

Valentinus,  23. 
Vineyard,  280. 

—  parable  of,  344  ff. 
Violent  entrance,  309. 
Vipers,  offspring  of,   159. 
Vision  of  Zacharias,  131  ff. 

Wallet,  227. 

Wars  and  tumults,  354. 

Was  Jesus  born  at  Bethlehem  ? 
146. 

Wayside,  215. 

Well,  289. 
{    Wheat  and  chaff,  161. 
I    Widow  and  judge,  323. 
j    Widows'  houses,  351. 
i    Wife,  293. 

Wilderness,  158,  166. 

Wine,  new,  187. 

Wine-bibber,  209. 

Wisdom,  209. 

—  of  God,  264. 
Withered  hand,  189. 
Women,  prominence  of,  14. 
World  to  come,  330. 
Wrath  to  come,  159. 
Wright,  Rev.  A.,  25.  33. 

Xenophon,  318. 

Zacchaeus,  332  ff. 
Zachariah,  264. 
Zacharias,  131  ff. 

—  Song  of,  142  ff. 
Zahn,  32. 
Zealot,  191. 
Zebedee,  178. 
Zechariah,  339. 


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